spring was coming, and the giant of the great valley, lying stretched at full length, was beginning to stir uneasily. too long had he slept with his head in the snow far up in the country of the sioux. his outspread arms, flung to the mountains on either side, began to move, and to the tips of his fingers, entwined in the hills of the alleghanies and the rough piles of the rockies, a new life came. the mississippi river was waking from its winter sleep.
in the land of the iroquois, by distant lake ontario, the ice in little brooks was melting, and snow-water was running down from their banks to flow through the length of the ohio valley into the great river. over by the foot of the lake of the illinois, where the headwaters of the kankakee crept out from the country of the timorous miamis, cakes of ice were starting on a long journey down the widening river into the illinois, there to run smoothly through a deserted valley, past the mined village of the kaskaskias, the empty peoria lodges, and the forsaken fort to find the wide river in the land of the luckless tamaroas.
even in the cold sioux country the tiny sources of the mississippi were stirring; and the waters grew less chill as they slipped out of the sight of the sioux hunters and took their way southward past the far-driven tribes of the illinois—here the kaskaskias, lower down the peorias—until they reached the haunts of the tamaroas and were joined by the waters of the illinois.
southward ever the spring water flowed. here from the western plains came rushing like a buffalo bull the tawny missouri, bringing down logs and trees that had passed many and strange peoples on their way from the far unknown west. out of these western countries came also the arkansas to cast its burden into the river farther down.
now all these waters, gathered in a mighty stream, flowed on past the strange southern tribes—past the taensas, watching their sacred fires and guarding their temples in eight villages gathered on a crescent-shaped lake, and past the natchez and the treacherous coroas and quinipissas—till at last, under the warm southern sun, the river poured itself out of the bottom of the valley into the salt waters of the gulf of mexico.
thus in the year 1682 the great valley awoke from its quiet winter. soon in the north the indian women could stir the eager soil and begin their planting. the indian braves could toss their snowshoes into a corner of the lodge, throw off their winter garments of buffalo hide, and go out into the sunshine as free and happy and unencumbered as god had made them.
all the valley was a playground for the indians. its woods and its streams, its prairies and its hills, its herds of buffalo, its deer and bear and wild fowl were theirs. they could build their lodges and hunt game where they willed. they could trade with the tribes of the north and south and of the river valleys on either side; or they could fight with them if they chose. it was a valley full of the best gifts of the good spirits—this land of the indians. what if there were up around the rivers of the north and east occasional white men? they were few and they brought wonderful gifts. surely there was room for all.
below the villages of the arkansas tribes, which marquette and joliet had reached nine years before, the indians had seen no white man’s canoe. it is true their old men told a tale, handed down through long years, of a spaniard who came into the great valley from the east with an army that ravaged and plundered and killed. the leader disappeared, and his men drifted down the river to its mouth and left forever the basin of the mississippi. but many generations had passed since the time of the mysteriously vanishing de soto and his cruel followers. between the french far to the northeast and the spaniards as far to the southwest there lay the length of the river with room in its broad and smiling valley for the homes and hunting-grounds of a hundred tribes.
it was the month of march, in the villages of the arkansas tribes, and the air was soft and mild, and the peach trees were in blossom. the banks of the river were low and drowned now with the spring floods; and thick barriers of cane rose up from the swampy shores. since marquette and joliet visited the arkansas, no white men had entered their villages; but they had learned of the events in the north. when they found that a powerful white chief was building a fort on the illinois river and giving wonderful presents to the neighboring tribes, they sent a delegation to invite him to come to their country and live.
la salle had said that he was coming down the river soon, and they had seen the ribs of the great ship he was building. the arkansas, moreover, had brought home gifts from him to their neighbors and friends. but he had not come in these two long years, and the indians had been busy with their own concerns—with their hunting and their care of the fields, and with a constant vigilance to prevent an attack by surprise from their enemies the chickasaws.
on this particular march day a dense fog lay upon the river. in the spring fogs were frequent and were not without danger; for under cover of these concealing mists the chickasaws might more easily approach unawares. but this morning there were those who watched and they brought news into the upper village that a band of men was coming down the river in canoes. the village flew to arms. the women gathered together and hurried away to the inland, their papooses in cradles swinging from their shoulders. the men, weapons in hand, began to howl their war cries and beat their skin drums. within an hour the fog disappeared, and they saw a party of men encamped on the bank opposite the village. on a point of land jutting out into the river stood a man who called across to them.
the arkansas thrust one of their dugouts into the stream and hastened to meet the visitors. when they were within earshot, the man on shore called out in the illinois tongue to ask who they were. there happened to be an illinois indian in the dugout and he replied that they were arkansas. one of the warriors from the village drew back the string of his bow and let fly an arrow. then they sat silent and waited. it was their way of inquiring whether peace or war was sought by the strangers. the man on shore did not attempt to return the fire. so with lightened hearts they drew near to learn more of the peaceful newcomers.
it was a white man who met them. his hair was black and long, and his right hand was encased in a glove. it was the man with the iron hand who greeted them on behalf of his leader la salle. without delay the indians sent an embassy to smoke the calumet with la salle, and soon the arkansas were welcoming in their village on the west bank of the river the entire band of strangers. la salle had come at last as he had promised, but he had not come in a mighty ship, but in a fleet of bark canoes with nearly half a hundred men.
there were old friends in his company besides tonty. the stout-hearted young boisrondet and the gray-gowned father membré were there, and perhaps a score of other frenchmen. there were also nearly as many of the new england indians who had joined la salle at fort miami; and with them was a handful of indian women, who had refused to be left behind, and three little indian children.
the tribes living in this upper arkansas village were known as kappas or quapaws; and they proved themselves royal entertainers. they gave the strangers quarters by themselves, built lodges for them, and brought them provisions in great abundance. the day following his arrival they danced before la salle the calumet dance. first the chiefs of the tribe took their places in the midst of an open space, while warriors brought them two calumets decorated with plumage of many colors. the bowls of the calumets were of red pipestone and full of tobacco. warriors who took part in the dance held gourds hollowed out and filled with pebbles; and two of them had drums made of earthen pots covered with dried pieces of skin.
one group of indians began to sing, at the same time dancing and shaking their gourd rattles—all in perfect rhythm, though not necessarily in the same time. an indian might sing with one time, dance with a different time, and shake his gourd with a rhythm more slow or rapid than either. yet the rhythm of each series of motions or sounds would be perfect in itself.
when the first group stopped, another group took up the song and the dance. two men beat the skin drums, while the chiefs gravely drew smoke from the long-stemmed calumets and passed them on to la salle and his men. then those of the warriors who had gained renown seized, one after another, a great war club, and with it struck blows upon a stout post planted in the ground. with his blows each brave recounted his feats of bravery and told of the scalps he had taken, the enemies he had killed, and the times when he had been first of his band to strike the enemy.
when they had finished this ceremony, they presented gifts of buffalo hides to la salle. then la salle’s men also one by one struck the post and told of their own brave deeds and gave presents to the indians. and all the while the chiefs, indian and french, smoked the pipes that bound them to peace.
doubtless this ceremony of the calumet—with the dancing and singing, the recounting of brave deeds, and the giving of gifts—seemed a very curious performance to the french. but equally curious to the indians must have seemed the ceremonies of the white men on that selfsame day.
la salle asked permission of the chiefs to raise, in the village, an emblem of the god of the french and of the great king of france. to this the indians readily agreed. whereupon tonty was dispatched with some of the men to make preparations. they cut and smoothed a huge wooden pillar, and upon it they drew a cross, and above the cross they carved the arms of france with these words:—
“louis the great, king of france and navarre,
reigns this thirteenth day of march, 1682.”
a procession was formed, and the pillar was carried in state to the open space in the midst of the indian town. here the procession divided into two columns, with la salle at the head of one and tonty leading the other. every frenchman was in arms, while the new england indians with their wives and children steadfastly followed their white leaders.
father membré began to sing a curious song; and then the whole procession took up the chant and marched three times around the open square. three times they sent up a great cry, “vive le roi,” and discharged their guns in the air. then they planted the pillar firmly in the ground, cried again, “vive le roi,” and shot off another volley with their guns.
when it was quiet once more la salle began a solemn speech in french. the awe-stricken indians did not understand his words; but later the speech was interpreted for them and they knew that, by the sign of the cross and the king’s arms, the white chief was claiming the whole broad valley for his king beyond the seas. what mattered it to the indians? if the white men would bring them gifts, and if this mysterious pillar would protect them from harm and safeguard them from their enemies, the distant king was welcome to his claim.
with wondering faces the indians gathered about the pillar when the strange ceremony was over. they placed their hands upon the hewed wood and then rubbed their naked bodies—as if to transfer to themselves some of the medicine in the white men’s shaft.
two days later the strangers embarked in their canoes and left the village of the kappas; and with them went two arkansas guides to point out the way to their allies, the taensas, who lived on a lake near the river many leagues below.
