Then he straightened up and says: “This was the man who brought the soldiers to the Washita?”
“Yes.”
“And at Sand Creek before that?”
“No, that was another.”
“Ah.” He nodded his old head in the big war bonnet, and its feathers flexed in unison, like when a flight of birds unanimously changes direction in the sky. It was a beautiful thing, which I mention on account of the contrast with everything else in this place. There was no living thing throughout the field but him and me and the flies. The other Indians had finished up the day before, had fetched away their own dead, and would never return.
“All right,” says Old Lodge Skins. He touched the lance-end of the bow lightly to Custer’s bare white shoulder, taking symbolic coup upon it, and he says something to the corpse which I can’t translate no better than:
“You are a bad man, and we have paid you back.”
So that was that, and we started down to camp, only I was still imbued with the glory and tragedy of it all. Custer had had to die to win me over, but he succeeded at long last: I could not deny it was real noble for him to be his own monument.
So I expresses to Old Lodge Skins a thought that occurred to many other white men after the outside world learned of Custer’s Last Stand—only I had it first because I was the first American to see him lying dead, as I was the last to see him live—a romantic thought it was, and appropriate in view of the General’s heroic idea of himself that he imposed even upon a skeptic like me.
I says: “He was not scalped, Grandfather. The Indians respected him as a great chief.”
Old Lodge Skins smiled at me as at a foolish child.
“No, my son,” says he. “I felt his head. They did not scalp him because he was getting bald.”
Back at the tepee I laid low, and you can read how the Indians continued to besiege the remainder of the Seventh on Reno Hill, that morning and afternoon of the 26th, but then some boys out herding horses come running through the tepees with news that more bluecoats had appeared, moving down the Greasy Grass from its mouth. So the warriors was called in and the women struck them countless tepees in no more than three-quarters of an hour, and we commenced to move south, everybody, thousands of Indians, tens of thousands of animals, in a column maybe four mile long, with the women and children on ponies which also pulled travois behind, and the warriors riding guard ahead and behind.
Still in my paint and buffalo hat, I stayed with the family contingent of course, riding one of Old Lodge Skins’s ponies, him alongside on another, and also his wives. A few Indians had looked at me while we was moving out, but nobody said beans. I reckon they was tired of fighting by now and didn’t want no more trouble unless forced into it. I learned a new thing: that Indians can’t keep their attention very long even on winning. I mean, I knowed they was like that in warring tribe against tribe, but I hadn’t ever seen them whip white men before.
It was early evening when the Cheyenne group passed through the valley across from Reno’s position, for we was last in line, and I looked over at them bluffs but could not see a soul, for the distance was some miles. Also the Indians had earlier fired the grass to screen our movements, and smoke still drifted aloft.
The soldiers coming from the north was of course Generals Terry and Gibbon, on their way to that junction with Custer, a day late as he had been a day early, and now they would find him two days dead and the Indians vanished.
You can read about that, and also about Reno and Benteen’s defense of their hill and the finding of the bodies of Lavender, Charley Reynolds, Lieutenant McIntosh the halfbreed Iroquois, and Bloody Knife the Ree, among others down in the valley. I come through that bottomland with the Indian assemblage, but fortunately didn’t have to see any of my dead friends. I reckon they lay in the timber.
And of course you can read of the Little Bighorn battle itself in a couple hundred different versions, for it is being argued up to this time. First come the newspaper stories, and next there was a military investigation to determine whether Reno had been a coward, which heard a lot of witnesses and declared him not guilty—though some of the very officers who testified in his favor continued to blacken his name out of court. Even as a remnant, the Seventh Cavalry lived up to its glorious traditions, linking arms in public while privately slandering one another.
And then come the accounts of officers and men who served in the other part of the field, and that of the Crow scout Curly. Other fellows went about the reservations, interviewing Indians who had fought on the hostile side. This naturally resulted in a mess: no two savages could agree on what had happened in even their own particular area, seeing things different as they invariably did, not to mention the roles played by manners and fear. Some Indians thought they would be punished if they made it sound too bad; some, out of courtesy, told the investigator what they thought he wanted to hear. One would claim all Custer’s men committed suicide; another, that the troops had crossed the ford, penetrated the village, and was driven out, with the General getting killed and falling in the middle of the river.
Last of all the scholars went to work, some setting up residence on the battlefield, which become a national monument, and going over the ground with tape measures and surveyors’ instruments. Did Custer disobey his orders? Could Benteen have reached him in time to save the day? What was the exact route of travel taken by the five troops after leaving the Lone Tepee? For every question there are ten answers, pro and con on every detail.
But I alone was there and lived it and have told the God’s honest truth so far as recollection serves. To this day I bear scars on cheek and shoulder from wounds I received on that ridge above the Little Bighorn River, Montana Territory, June 25, 1876, in the engagement with Sioux and Cheyenne Indians in which General George A. Custer and five troops of the Seventh U.S. Cavalry perished to the last man but one.
Why have I kept silent till now? Well, hostile Indians was never popular in this country, but for some years after the Little Bighorn their following dropped away to where it was outnumbered by admirers of the rattlesnake. “That’s right,” you can hear me say to a fun-loving bunch in some saloon, “I was saved by my friends among the Cheyenne.”
Then I outlived that era, and along about 1920 I got to dropping a few hints to my then acquaintances but went no farther when I seen the look come into their eyes. What with being related to my Pa and Caroline, I am right sensitive to reflections on my sanity.
Oh, since I been in this old-folks’ home and watched them Western shows on the television, I might have made a remark or two, for it gets on my nerves to see Indians being played by Italians, Russians, and the like, with five o’clock shadows and lumpy arms. Redskins don’t hardly ever have to shave, and even the huskiest of them have smooth limbs rather than knotty muscles. As to feature, they don’t look nothing like gangsters. If the show people are fresh out of real Indians, they should hire Orientals—Chinese, Japs, and such—to play them parts; for there is a mighty resemblance between them two, being ancient cousins. Look at them without bias and you’ll see what I mean.
I guess my reasons for mainly keeping quiet boil down to this: Who would ever have believed me? But I am now too old to care. So if you don’t, you can go to hell.
CHAPTER 30 The End
HARDLY HAD THAT vast Indian procession got through the valley where Lavender died when it commenced to break off in fragments which thereupon scattered in every direction, some east to the Tongue and Powder and some farther on to the Slim Buttes area where they was whipped in the following September by General Crook. Some even returned to the reservations.
Sitting Bull and his bunch of Hunkpapa eventually circled around and went on up into Canada, what the Indians called Grandmother’s Land on account of Queen Victoria, and they stayed there awhile, where there was still buffalo, and the Mounted Police give them medals showing the Grandmother’s likeness and says they was welcome as long as they didn’t kill her subjects. Which th
ey did not, for there was hardly any Canadians in that area, and Sitting Bull had such a grudge against Americans that by contrast he loved anyone else. But finally he come back to the U.S., and later toured with Cody’s Wild West show for fifty dollars a week in wages, plus expense money, plus exclusive rights to sell photographs of himself.
Some said that while he had been spiritual leader of the Sioux on the Greasy Grass, he got yellow when Reno attacked the lower end of the camp, and hid out in the hills till the fight was over, not having faith in his own medicine. Gall spread that story, and I don’t know if it was truth or just jealousy.
Getting back to those days immediately following that great fight: Old Lodge Skins decided to take his band south into the Bighorn Mountains. That is, he suddenly turned his pony in that direction, and those who wanted to come along, did. Which sure included me. I was relieved to see that Younger Bear, after thinking for a long time about it, sitting there upon his pinto animal, chose finally to go east with a number of other Cheyenne. He and I had really reached the end of our mutual relations, being square at last. He had never come around to see me again after that morning when he determined I was alive, and I certainly didn’t seek him out.
He had had his great day, and these many years later it does my heart good to think about it, for the Human Beings he went with was badly whipped by General Mackenzie in the fall, and the remnants surrendered the following spring and was sent to that reservation down in Indian Territory where they got the ague and damn near starved. So they broke out, men, women, and children, and fought their way back north for hundreds of mile, under attack all the distance, threadbare and hungry, armed only with bows, for their rifles had been took from them. I reckon when the subject of manliness comes up, you can just say “Cheyenne” and be done with it.
Finally the Government understood that they would either have to be exterminated or let to stay in the country where they was born. So an agency was established on the Tongue River, and the Northern Cheyenne live there to this day.
But there was a lot of agony before that conclusion and I don’t know if the Bear survived it. So I am happy he had at least one big win, and of course I wouldn’t be here if he hadn’t.
Some of the other Indians also went for the Bighorns, but we traveled separate from them and numbered only twenty-odd lodges. Apart from the chief, I didn’t know none of these people. My old friends had all died and gone off. Though I was only thirty-four year of age, I felt in some ways older than I do now. Now it is only one man’s life that is about to end; then it was a whole style of living. Old Lodge Skins had seen it all, up there on Custer Ridge, when he said there would never be another great battle. I didn’t get his point immediately, and maybe you won’t either, for there was many a fight afterward, and mighty fierce ones, before the hostile Plains tribes finally give up and come in permanent to the agencies.
One night in early July, it must have been, and we was camped in the foothills of the Bighorn Mountains and had got some buffalo and ate its juicy hump that evening, spicing it with the bitter gall of the beast, into which we’d first dip our knives. It had been a hot day, but cooled off rapidly at that height, and the fire was right cheery to feel against your greasy face, being made of pinewood, crackling and fragrant, for we was close to real timber. After a time it got so warm inside the tepee that them little kids throwed off their blankets and scampered around with their tiny brown arses bare.
The chief’s fat wives was chewing on a big hide to soften it, one on each end, and chattering gossip between each bite, about the love life of Crazy Horse who had married a Cheyenne girl. I seen that great warrior once before we split off by ourselves: he had a face full of sharpened edges, wore no ornamentation whatever, no paint, no feathers; he was like a living weapon. He surrendered a year later to the military and was stabbed to death in a scuffle at the agency while his arms was being held by another Indian called Little Big Man. —Not me. He was a Sioux and therefore it was a different name though Englishing the same.
Old Lodge Skins wiped his knife blade on his legging and belched like a trumpet call.
I asked him then what he had meant by his remarks up on the ridge. For I saw it as queer that he had turned more pessimistic after the Indians had won than upon the many occasions when they lost.
“Yes, my son,” he says, “it is finished now, because what more can you do to an enemy than beat him? Were we fighting red men against red men—the way we used to, because that is a man’s profession, and besides it is enjoyable—it would now be the turn of the other side to try to whip us. We would fight as hard as ever, and perhaps win again, but they would definitely start with an advantage, because that is the right way. There is no permanent winning or losing when things move, as they should, in a circle. For is not life continuous? And though I shall die, shall I not also continue to live in everything that is?
“The buffalo eats grass, I eat him, and when I die, the earth eats me and sprouts more grass. Therefore nothing is ever lost, and each thing is everything forever, though all things move.”
The old man put his knife into its beaded scabbard. He went on: “But white men, who live in straight lines and squares, do not believe as I do. With them it is rather everything or nothing: Washita or Greasy Grass. And because of their strange beliefs, they are very persistent. They will even fight at night or in bad weather. But they hate the fighting itself. Winning is all they care about, and if they can do that by scratching a pen across paper or saying something into the wind, they are much happier.
“They will not be content now to come and take revenge upon us for the death of the formerly Long Hair, which they could easily do. Indeed, if we all return to the agencies, they probably would not kill anyone. For killing is part of living, but they hate life. They hate war. In the old days they tried to make peace between us and the Crow and Pawnee, and we all shook hands and did not fight for a while, but it made everybody sick and our women began to be insolent and we could not wear our fine clothes if we were at peace. So finally we rode to a Crow camp and I made a speech there. ‘We used to like you when we hated you,’ I told those Crow. ‘Now that we are friends of yours, we dislike you a great deal.’
“ ‘That does not make sense,’ they said.
“ ‘Well, it wasn’t our idea.’
“They said: ‘Nor ours. We used to think you Cheyenne were pretty when we fought you. Now you look like ugly dogs.’
“So it was an emergency, and we had a big battle.”
Old Lodge Skins shook his head. “Those Crow,” he said. “They were good fighters in the olden time, but nowadays they are full of shame, riding with white soldiers. I heard they ran off at the Greasy Grass, and it did not surprise me.”
Well, speak of shame, there was me. I still had not commenced to explain my presence with Custer. If indeed it could be explained. I had to try.
I says: “Grandfather, few people have your great wisdom. The rest of us are often caught in situations where all we can do is survive, let alone understand them. So with me, Little Big Man—” I realized my error soon as I said it.
“Ah,” says Old Lodge Skins, “a person should never speak his own name. A devil might steal it, leaving the poor person nameless.”
I apologized and started in again, but the chief yawns and says he was going to sleep, so he did.
Next morning when we had woke and took a wash in the cold, crystal stream that come down from the mountains, Old Lodge Skins stripping to the buff, immersing his ancient body, and splashing like a sparrow, and I was a-fixing to lay into a big breakfast, the chief dried himself on a blanket, wrapped another around him, and said: “My son, I have to go up to a high place and do something important today. Will you lead me there?”
He told me I could eat first if I needed to, but he could not. From which I knowed that the thing he had in mind was sacred; and though I might not be involved in it, I didn’t want to mock his gods with a full belly. So I took no food either, and we starte
d off.
Well, I regretted that decision after walking uphill for hours, for the place he had chose to go was a considerable peak. By noontime we had gained only about half of it, and had not brung along even a drink of water, and the higher we went, the less chance of finding one. I was still not thoroughly recovered from my wounds, and the air was thinner as we proceeded.
Old Lodge Skins climbed with a firm, powerful, even eager stride. He wore a single eagle feather and that red blanket, with nothing but a breechclout underneath. Far enough away so you couldn’t see the seams of his face, I reckon you would have thought him a young brave.
Well, on we went, hour after hour, and I was so dizzy by time we reached the timber line that I thought I’d see double the rest of my life. Occasionally we’d stop so I could rest, but the chief never sat down then, just stood there impatiently, and soon he would say: “Come, my son, there are times to be lazy and times to be quick.” So I’d drag myself off again.
It was late afternoon when we reached the summit. It was fair rocky up there, and only one peak among many in the range. I saw a bighorn sheep over yonder, leaping from crag to crag. To the west, the whole world was mountains, all the way to where the sun hung low over the final eminences. I don’t think I ever seen a sky as big as that one, or as clear. Real pale blue it was, like a dome made of sapphire, except to say that makes you think it was enclosed, but it wasn’t: it was open and unlimited. If you was a bird you could keep going straight up forever, fast as you could fly, yet you would always be in the same place.
Looking at the great universal circle, my dizziness grew still. I wasn’t wobbling no more. I was there, in movement, yet at the center of the world, where all is self-explanatory merely because it is. Being at the Greasy Grass or not, and on whichever side, and having survived or perished, never made no difference.