Chapter 6: Bitterroot and the Big Hole
The negotiations at Woodman's Prairie, a mile west of
Fort Fizzle, and the aftermath of that event made it seem apparent to
the Nez Perces that their departure from Idaho and arrival in Montana
meant that past conflicts lay behind themthat a new beginning was
at hand and that the settlers of the Bitterroot Valley could be assured
of their peaceful intentions. Many of them had traveled back and forth
through the area for years, and many individuals were well known among
the white populace. But their newly felt relief proved fleeting. Their
false sense of security was based as much on a misunderstanding of the
role and regional responsibility of the United States military as it was
a tragic miscalculation that other tribes on the northern plains would
receive them with friendship. Both beliefs would be shattered completely
in the days and weeks ahead.
On the evening following the passage around Captain
Rawn's barricade on the Lolo, the Nee-Me-Poo leaders met to deliberate
again over their objectives. According to tribal testimony, the council
came about at the urging of Joseph and Toohoolhoolzote. There was
obvious friction among the leadership about where to go; this friction
carried over from the Weippe session of two weeks previous. Into that
mix came reports from three Nez Perces who had been among the Crows
scouting for the army against the Lakotas of the eastern Montana plains.
The leader of the three, Grizzly Bear Youth, admonished the headmen of
the military presence to the east, urging them to travel north of
Missoula through the Flathead Reservation and by Flathead Lake to the
British Possessions. [1] The advice
implicitly countered the leaders' view that conflict with the army lay
in the past and that the peoples' longstanding relationship with the
Crows would somehow benefit them.
In the council, Looking Glass, White Bird, and the
others debated whether to continue toward the buffalo plains or go north
into Canada. White Bird and Red Owl favored the latter course, but it
appears that the others were not so inclined and that the discussion
regarding Canada died quickly. Most of the talk then turned on how best
to reach the plains, and while there were various routes to be
consideredparticularly one that ran more or less directly east up
the Big Blackfoot River, through Cadotte Pass, and down Sun River to
near Fort ShawLooking Glass, as before, argued forcefully for
going by way of the Big Hole Basin and ultimately east down the
Yellowstone River to the land of the Crows. [2] Looking Glass claimed a superior knowledge of
this route over others, and he may have been interested in bypassing the
various posts and mining camps. Yet objections to this course arose,
with a man identified as Pile of Clouds [3]
disputing Looking Glass and complaining that the Crow country was too
open for fighting. Pile of Clouds urged the chiefs to go back to the
Salmon "where there are mountains and timber, and we can fight."
Throughout the discussion about Canada and going to the plains, Joseph
had remained silent, possibly because he was interested in neither
course. When he did speak, he counseled against further fighting, for
Montana was not his country. "Since we have left our country, it matters
little where we go." Quite possibly he entertained the notion of Pile of
Clouds, which would entail the tribesmen's continuing along the
Bitterroot and then returning through Nez Perce Pass to the Salmon River
country. [4] Ollokot's position on the matter
is unknown, and Toohoolhoolzote, Five Wounds, and Rainbow apparently
aligned with Looking Glass. [5] Eventually,
after the council closed, Looking Glass's seniority and respected
abilities in military matters again prevailed, and the group
collectively yielded to his preference. Despite the real potential for
fragmentation of the body, White Bird urged unity, saying, "If we go to
the Crows, we must all go." And although the Canadian option had clearly
emerged during the conference, it was just as clearly not yet the
favored alternative. [6]
At this stage, two tribesthe Flatheads and the
Crowsfigured importantly in the Nee-Me-Poo effort to get to the
plains. The Flatheads were old friends of the Nez Perces who shared
peaceful passage of the Lolo trail in treks to the west to harvest
salmon. They were intermarried with the Nee-Me-Poo. Whether the
Flatheads would present an obstacle following their show of support to
the army and the Bitterroot volunteers in Lolo canyon needed to be
determined. In reality, Charlo's people had no good alternative to the
course that he had selected for them. As chief, Charlo had to put on a
good show and control his young men lest he reap local white
retaliation. With Charlo's friendship now in question, some of the Nez
Perces apparently advised against going north of Missoula for fear that
the Flatheads might attack them. The reality was that the Flatheads,
disarmed and dependent on the whites for protection, were themselves
fearful that the Nez Perces would strike them, and were perhaps more
interested in obtaining horses than in fighting. At any event, as long
as the Nez Perces remained in the Bitterroot Valley, the Flatheads
refused to deal with them. [7]
As for the Crows, whose allegiance to the troops was
well known in 1877, the uppermost question for the Nez Perces was
whether that allegiance to the army would take precedence over decades
of intertribal friendship and mutual support. The two tribes had
occasionally fought each other, but generally had been allies against
hostile neighbors on the plains. Their rapport strengthened after an
1855 treaty designated the area lying between the Yellowstone and
Missouri rivers east of the Crazy Mountains as Nez Perce hunting
grounds. The Crows also ranged this country, and inevitably the two
peoples bonded even more. Intermarriages increased, and the tribes
helped each other in their conflicts with the Blackfeet, Teton Sioux,
Northern Cheyennes, and Assiniboines. [8] In
the wake of the gold strikes in Idaho, the Nez Perces seemed to extend
their visits among the Crows. For example, in 1871, one group of
thirty-five lodges requested to stay and begin farming with the Crows at
their agency at the mouth of Mission Creek on the Yellowstone River.
Thus, in the turmoil that forced the Nez Perces to move from their Idaho
homes, Looking Glass expected that the Crows would give them a permanent
welcome. [9]
Yet there is evidence that conditions on the plains
militated against the Crows' unconditional acceptance of the Nee-Me-Poo
among them. The fact was that the immense herds of buffalo that
attracted the tribes no longer existed, many of the animals having been
slaughtered by white hide hunters. Although the Nez Perces continued to
hunt the region in 1877, the diminution of the herds meant competition
for all the peoples whose basic lifeways were tied to the beasts, a
reality that may have cumulatively begun to affect the Crow-Nez Perce
relationship by that year. Practical like the Flatheads at this point in
their history, the Crows simply believed that alienating the whites
constituted too great a risk to their tribal well-being. [10]
But trouble with the Crows only loomed as a possible
danger as the Nez Perces set out through the Bitterroot Valley on July
29. From the mouth of Lolo Creek, the valley stretched south along the
Bitterroot River for sixty-five miles to a point where the stream
forked. The fertile valley was broad and flat and was nine miles across
at its widest place. It had early attracted white settlers. The major
community was at Stevensville, which had grown up since the 1850s around
the stockaded adobe trading post of Fort Owen, long abandoned by 1877.
[11] Fifteen miles up the valley was
Corvallis, and farther up the Bitterroot lay Skalkaho. [12] Each of these communities took precautionary
measures at word of the Nez Perces' outbreak in Idaho. Neglecting their
fields and crops, the residents at Stevensville made hasty attempts to
upgrade Fort Owen, generally in good shape except for parts of the front
and north end, which were crumbling. "We cut green sods and built it up
again," recalled Henry Buck, who also noted that the people renamed the
structure "Fort Brave." At Corvallis, the people built a fort of green
sod, inside of which were living rooms fashioned of tents and wagon
covers and partitioned with lumber. It was named "Fort Skidaddle," after
its occupants, mostly Missourians who had "skedaddled" rather than face
repeated Confederate incursions during the Civil War. Similarly
constructed, the post at Skalkaho was called "Fort Run," after the
propensity of area citizens to rush inside its gates when it was
finished. [13] Armed with obsolete
muzzle-loading weapons provided by the territorial government, the
Bitterroot volunteers thus set about protecting their homes and families
from the Nez Perces.
On July 10, Wilson B. Harlan, of Stevensville,
informed the governor of the state of readiness in the valley:
Since the settlers have been supplied with arms they
have confidence they can defend themselves and their homes if given a
little notice of invasion. The families with one or two exceptions are
at their homes. There was not the panic that was reported. Four or five
families went to Missoula, and 19 or 20 to Fort Owen, while fully 50
staid [sic] at their homes somewhat uneasy but not apprehending
immediate trouble. [14]
When Rawn finally called for assistance, the people
herded their families into the forts before setting forth to the Lolo.
After the Nez Perces had passed Rawn's fortifications, however, and
following Looking Glass's profession of friendship for and peaceful
intentions toward the Bitterroot residents, the volunteers returned
quickly to their homes to await developments. [15] At Stevensville's Fort Owen, 258 citizens
had taken refuge, and early word from the Lolo held that the men were
being "cut to pieces" by the tribesmen. In time word arrived that, in
fact, no fighting had occurred. [16]
From their first camp at J. P. McClain's tract, on
Carlton Creek west of the Bitterroot River, the Nez Perces on Sunday,
July 29, began a long procession up the valley, "apparently as
unconcerned and indifferent to the circumstances as though on an
ordinary journey to the buffalo country." [17] They were secure in the knowledge that Rawn
would not strike them, that the Bitterroot occupants would let them
pass, and that Howard's army was far behind. At 10:00 a.m. on the
thirtieth, the van of the Nez Perces arrived on the flat west of the
river opposite Stevensville. Witness Henry Buck described the scene:
I sat on top of the fort where I had a plain view of
the caravan and watched their passing. As was always customary with
Indians traveling on horseback, they jogged their ponies along on a
little dog trot. Being curious enough to gain some idea of their number,
[I] took out my watch and timed their passing a given point. It took
just one hour and a quarter for all to move by and there were no gaps in
the continuous train. There was no unusual confusion or disorder and
none came over on our side of the river. [18]
The Nez Perces halted and went into camp three miles
southwest of Stevensville on Silverthorne Creek, not far from the home
of the Flathead leader, Charlo. Evidently, some of Stevenville's leading
citizens loaded their wagons with flour and drove out to the camp and
received cash for their goods. [19] Early
the next day, the tribesmen crossed the river and visited the Buck
Brothers general store,
[We] were busy arranging the goods on the shelves,
when low [sic] and behold a band of squaws from the Nez Perce camp,
accompanied by a few armed warriors, appeared. They soon made known
their wants to us, saying they needed supplies and had money to pay for
them, but if we refused to sell, would take them anyway. Our stock
comprised but a handful of such articles as they wanted. However, we
held a consultation over the matter and decided that "prudence was the
better part of valor," so decided to trade with them. Flour was their
main desire and we had none; but near Fort Owen was located the flour
mill to where they repaired for a supply. [20]
Despite the amicable appearance of the Nez Perces,
the citizens all slept in the fort that night, content that the Indians
would soon be on their way.
Instead, the people stayed another day at
Stevensville. The relative calm of the preceding day was shattered when
Looking Glass and more than one hundred warriors arrived, all reportedly
armed with repeating rifles. "We were lost to know what this day would
bring forth," wrote Buck. He described their appearance as "formidable,"
while at the same time "the finest looking tribe of Indians I have ever
seen." [21] A man passing through the
community "found it full of Nez Perces, warriors, buying whatever they
could get, provisions, clothing, etc., and of course wanted whisky [sic]
and ammunition, both of which I believe they got in small quantities."
[22] At least one shopkeeper refused their
business and locked his store. [23] They
paid for their purchases in gold coin, silver, gold dust, and paper
currency, possibly at exorbitant prices charged by the merchants, but
this day many indeed bought whiskey, which money-conscious purveyors
made readily available to them. Looking Glass stationed himself on the
street to police his people and keep them in hand. Two individuals,
David Spooner and Jerry Fahy, were reprimanded by the storekeepers for
dispensing liquor to the men. As Buck remembered: "The older people of
the Nez Perce tribe were well disposed and tried in every way to keep
the peace and deal squarely with us; but the younger warriors knew no
bounds and were hard to control, especially when under the influence of
liquor." In one instance, Looking Glass publicly rebuked a warrior
involved in a scuffle and sent him back to the camp. By 3:00 p.m., the
Nez Perces, having expended more than twelve hundred dollars in
Stevensville, had all left town and returned to Silverthorne Creek, and
it was here that some of the tribesmen purchased ammunition from whites
who approached their village. [24]
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