Читать книгу The Preacher of Cedar Mountain: A Tale of the Open Country - Ernest Thompson Seton - Страница 28

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It is generally admitted that a college offers two main things, book learning and atmosphere. Of these the latter is larger and more vital, if it be good. If the college lose ground in either essential, the loss is usually attributable to a leading set of students. Coulter was losing ground, and the growth of a spirit of wildness in its halls was no small worry to the president. He knew whence it sprang, and his anxiety was the greater as he thought of it. Then a happy inspiration came. Jim's dislike of books had intensified. He had promised to study for one year. According to the rules, a student, after completing his first year, might be sent into the field as an assistant pastor, to be in actual service under an experienced leader for one year, during which he was not obliged to study.

To Jim this way out was an escape from a cavern to the light of day, and every officer of Coulter College breathed a sigh of relief as he packed his bag and started for the West.

It was in truth a wending of the Spirit Trail when Jim set out; as if the Angel of Destiny had said to the lesser Angel of Travel: "Behold, now for a time he is yours. You can serve him best." Jim's blood was more than red; it was intense scarlet. He hankered for the sparkling cups of life, being alive in every part—to ride and fight and burn in the sun, to revel in strife, to suffer, struggle, and quickly strike and win, or as quickly get the knockout blow! Valhalla and its ancient fighting creed were the hunger in his blood, and how to translate that age-old living feeling into terms of Christianity was a problem to which Jim's reason found no adequate answer. He talked of a better world, of peace and harps and denial and submission, because that was his job. He had had it drilled into him at Coulter; but his flashing eye, his mighty sweeping hand, gave the lie to every word of meekness that fell from his school-bound tongue. He longed for life in its fullest, best, most human form. He was fiery as a pirate among the wild rowdies he had lived with yet he had that other side—a child or a little girl could bully him into absolute, abject submission.

Whoever knows the West of the late '70s can have no doubt as to where the whirlpool of red-blooded life surged deepest, most irresistibly; where the strong alone could live and where the strongest only could win. In the Black Hills the strongest of the savages met the strongest of the whites, and there every human lust and crime ran riot. It was not accident but a far-sighted wisdom on the part of his directors that sent Jim to Cedar Mountain.

This town of the Black Hills was then in the transition stage. The cut-throat border element was gone. The law and order society had done its work. The ordinary machinery of justice was established and doing fairly well. The big strikes of gold were things of the past; now plodding Chinese and careful Germans were making profitable daily wages; and farmers were taking the places of the ranchmen. But there was still a rowdy element in the one end of the town, where cowboy and miner left their horses waiting for half the night, by the doors of noisy life and riot. This was the future field of pastoral work selected for the Rev. James Hartigan by elders wise in the testing of the human spirit.

All alone, Jim set forth on his three days' journey from Coulter, by way of Toronto, Detroit, and Chicago, to the West, and seldom has a grown man had so little knowledge of the world to rely upon. On the train he met with a painted woman, whose smirks and overtures he did not understand; and some farmer folk of simple kindness. In the coach, where all slept on their seats at night, he was like another brother to the little folks, and when a lumberjack, taking advantage of his size, sought to monopolize two seats, whereby the old farmer was left standing, Jim's mild and humorous "Sure, I wouldn't do that; it doesn't seem neighbourly," as he tapped the ruffian's shoulder, put a new light on the matter; and the lumberjack, after noting the shoulders of the speaker, decided that it wasn't neighbourly, and removed his feet.

Most of the passengers said "good-bye" at Chicago, and the rest at Sidney Junction, where Jim changed cars for the last leg of the journey.

He had no sooner transferred himself and his bag to the waiting train than there entered his coach five new passengers who at once attracted his full attention—a Jesuit missionary and four Sioux Indians. The latter were in the clothes of white men, the Jesuit in his clerical garb. They settled into the few available places and Jim found himself sharing his seat with the black-robed missionary.

All his early training had aimed to inspire him with hatred of the papist, and the climax of popery, he believed, was a Jesuit. He had never met one before, yet he knew the insignia and he was not at all disposed to be friendly. But the black-robe was a man of the world, blessed with culture, experience, and power; and before half an hour, in spite of himself, Jim found himself chatting amicably with this arch enemy. The missionary was full of information about the country and the Indians; and Jim, with the avidity of the boy that he was, listened eagerly, and learned at every sentence. The experience held a succession of wholesome shocks for him; for, next to the detested papist, he had been taught to look down on the "poor, miserable bastes of haythens," that knew nothing of God or Church. And here, to his surprise, was a priest who was not only a kindly, wise, and lovable soul, but who looked on the heathen not as utterly despicable, but as a human being who lacked but one essential of true religion, the one that he was there to offer.

"Yes," continued the missionary, "when I came out here as a young man twenty-five years ago, I thought about the Indians much as you do. But I have been learning. I know now that in their home lives they are a kind and hospitable people. The white race might take them as models in some particulars, for the widow, the orphan, the old, and the sick are ever first cared for among them. We are told that the love of money is the root of all evil; and yet this love of money, in spite of all the white man can do to inculcate it, has no place at all in the Indian heart."

Jim listened in astonishment, first to hear the dreadful savages set so high by one who knew them and had a right to speak, but chiefly to find such fair-mindedness and goodness in one who, according to all he had ever heard, must be, of course, a very demon in disguise, at war with all who were not of his faith. Then the thought came, "Maybe this is all put on to fool me." But at this point two of the Indians came over to speak to the missionary. Their respectful but cordial manner could not well have been put on and was an answer to his unspoken question.

"Are these men Catholics?" he asked.

"I'm afraid not yet," said the priest, "although I believe they are influenced strongly. They observe some of the practices of the Church and cling to others of their own."

"Their own what?"

"Well, I may say their own Church," said the father.

"Church? You call theirs a Church?" exclaimed Jim.

"Why not? Their best teachers inculcate cleanness, courage, kindness, sobriety, and truth; they tell of one Great Spirit who is the creator and ruler of all things and to whom they pray. Surely, these things are truth and all light comes from God; and, even though they have not learned the great story of the redemption, we must respect their faith so far as it goes."

"And these are the 'beasts of heathen' I have always heard about."

"Oh, yes," said the missionary, "they have many habits that I hope to see stamped out; but I have learned that my Church was wise when it sent me, not to antagonize and destroy, but to seek for the good in these people and fortify that as a foundation on which to build the true faith."

"Well, this is all a great surprise to me," said Hartigan; and again his deepest astonishment lay in the new knowledge of the papist, rather than of the Indian.

They were several hours together. The missionary and his Indian friends finally left the train at a station nearest their home in Pine Ridge and Jim was left alone with some very new ideas and some old-time prejudices very badly shaken.

The rest of the journey he sat alone, thinking—thinking hard.

There was no one to meet him at the Cedar Mountain station when he stepped out of the car—the last passenger from the last car, in the last station—for at that time this was the north end of the track. All his earthly belongings, besides the things he wore, were in a valise that he carried in his hand; in his pocket he had less than five dollars in money, and his letter of introduction to the Rev. Dr. Jebb of Cedar Mountain.

In all his life, Jim had never seen a mountain, nor even a high hill; and he stood gazing at the rugged pile behind the town with a sense of fascination. It seemed so unreal, a sort of pretty thing with pretty little trees on it. Was it near and little, or far and big? He could not surely tell. After gazing a while, he turned to the railway agent and said:

"How far off is that mountain top?"

"A matter of two miles," was the answer.

Two miles! It did not seem two hundred rods; and yet it did, for the man on horseback half way there looked toy-like; and the distance grew as he gazed. A rugged, rocky pile with white snow-ravines still showing in the springtime sun, some scattering pines among the ledges and, lower, a breadth of cedars, they were like a robe that hid the shoulders and flanks of the mountain, then spread out on the plain, broken at a place where water glinted, and later blended with the purple sage that lent its colour to the view.

It was all so new and fairylike; "the glamour and dhrei that the banshee works on the eyes of men," was the thought that came, and the Irish tales his mother used to tell of fays and lepricauns seemed realized before his eyes. Then, acting on a sudden impulse, he dropped his bag and started off, intent on going up the mountain.

Swinging a stick that he had picked up, he went away with long, athletic strides, and the motor engines of his frame responding sent his blood a-rushing and his spirit bounding, till his joy broke forth in song, the song of the singing prophet of Judea's hills, a song he had learned in Coulter for the sweetness of the music rather than for its message:

How beautiful upon the mountains

Are the feet of him that bringeth good tidings,

That publisheth peace,

That bringeth good tidings of good,

That publisheth salvation,

That saith unto Zion,

"Thy God reigneth."

And when he reached the cedar belt he knew that the railway man had spoken the truth, but he held on up the ever-steepening trail, ceasing his song only when he needed the breath to climb. A cottontail waved its beacon for a minute before him, then darted into the underbrush; the mountain jays called out a wailing cry; and the flicker clucked above. Sharp turns were in the trail, else it had faced an upright cliff or overshot a precipice; but it was easily followed and, at length, he was above the cedars. Here the horse trail ended, but a moccasin path went on. It turned abruptly from a sheer descent, then followed a narrow knife edge to rise again among the rocks to the last, the final height, a little rocky upland with a lonely standing rock. Here Jim turned to see the plain, to face about and gasp in sudden wonder; for the spell of the mountain seen afar is but a little echo of the mountain power when it has raised you up.

He recalled the familiar words, not understood till now:

"Thy mercies are like mountains great,

Thy judgments are like floods."

He gazed and his breath came fast as he took in the thought, old thoughts, yet new thoughts, strong and elusive, and wondered what he had found.

Crossing the little upland, he approached its farther end and stood by the pinnacle of rock that, like a lonely watchman, forever looked down on the blue and golden plains. A mountain chipmunk stared at him, flicked its tail, and dived under a flat ledge; a bird whose real home was a thousand miles off in the north faced the upland breeze and sang in its unknown tongue. Jim drew still nearer the rocky spire, rounded a ledge, and faced an unexpected sight. In a little open lodge of willows, bent and roofed with a canvas cover, sat an Indian youth, alone, motionless, beside him was a pot of water, and between him and the tall rock, a little fire, from which a tiny thread of smoke arose.

Hartigan started, for that very morning he had learned from the old Jesuit enough about the Red-men to know that this was something unusual. On the rock beyond the fire he saw, painted in red, two symbols that are used in the Red-man's prayers: "the blessed vision" leading up to the "spirit heart of all things." A measure of comprehension came to him, and Father Cyprian's words returned in new force.

The lad in the little lodge raised a hand in the sign of "Stop," then gently waved in a way that, in all lands and languages, means: "Please go away." There was a soft, dreamy look in his face, and Jim, realizing that he had entered another man's holy place, held back and, slowly turning, sought the downward trail.

It came to him clearly now this was one of the interesting things told him that morning by the Jesuit. This Indian boy was taking his hambeday, his manhood fast and vigil; seeking for the vision that should be his guide, he was burning his altar fire beside the Spirit Rock.

As he retraced his steps the wonder of this new world enveloped Jim. At the edge of the cedars he paused and, looking out over the great expanse of green plumage, he said aloud: "All my life have I lived in the bottom of a little narrow well, with barely a glimpse of the sky, and never a view of the world. Now I am suddenly brought forth to see the world and the bigness of the heavens, and the things I dimly got from books are here about me, big, living, actual."

He was himself so much, could he be also a part of this wonder-world? It seemed impossible, so wholly new was everything it held.