The Rainbow Trail by Zane Grey (pride and prejudice read TXT) 📕

on the heights where the winds swept and the earth lay revealed below.

In the golden afternoon, with the warm sun on his back and the blue canyon at his feet, he knew the joy of doing nothing. He did not need rest, for he was never tired. The sage-sweet breath of the open was thick in his nostrils, the silence that had so many whisperings was all about him, the loneliness of the wild was his. His falcon eye saw mustang and sheep, the puff of dust down on the cedar level, the Indian riding on a distant ridge, the gray walls, and the blue clefts. Here was home, still free, still wild, still untainted. He saw with the eyes of his ancestors. He felt them around him. They had gone into the elements from which their voices came on the wind. They were the watchers on his trails.

At sunset he faced the west, and this was his prayer:

Great Spirit, God of my Fathers, Keep my horses in the night. Keep my sheep in the night. Keep my family in the night. Let me wake to the day. Let me be worthy of the light. Now all is well, now all is well, Now all is well, now all is well.

And he watched the sun go down and the gold sink from the peaks and the red die out of the west and the gray shadows creep out of the canyon to meet the twilight and the slow, silent, mysterious approach of night with its gift of stars.

Night fell. The white stars blinked. The wind sighed in the cedars. The sheep bleated. The shepherd-dogs bayed the mourning coyotes. And the Indian lay down in his blankets with his dark face tranquil in the starlight. All was well in his lonely world. Phantoms hovered, illness lingered, injury and pain and death were there, the shadow of a strange white hand flitted across the face of the moon—but now all was well—the Navajo had prayed to the god of his Fathers. Now all was well!

. . . . . . . . . . .

And this, thought Shefford in revolt, was what the white man had killed in the Indian tribes, was reaching out now to kill in this wild remnant of the Navajos. The padre, the trapper, the trader, the prospector, and the missionary—so the white man had come, some of him good, no doubt, but more of him evil; and the young brave learned a thirst that could never be quenched at the cold, sweet spring of his forefathers, and the young maiden burned with a fever in her blood, and lost the sweet, strange, wild fancies of her tribe.

. . . . . . . . . . .

Joe Lake came to Shefford and said, “Withers told me you had a mix-up with a missionary at Red Lake.”

“Yes, I regret to say,” replied Shefford.

“About Glen Naspa?”

“Yes, Nas Ta Bega's sister.”

“Withers just mentioned it. Who was the missionary?”

“Willetts, so Presbrey, the trader, said.”

“What'd he look like?”

Shefford recalled the smooth, brown face, the dark eyes, the weak chin, the mild expression, and the soft, lax figure of the missionary.

“Can't tell by what you said,” went on Joe. “But I'll bet a peso to a horse-hair that's the fellow who's been here. Old Hosteen Doetin just told me. First visits he ever had from the priest with the long gown. That's what he called the missionary. These old fellows will never forget what's come down from father to son about the Spanish padres. Well, anyway, Willetts has been here twice after Glen Naspa. The old chap is impressed, but he doesn't want to let the girl go. I'm inclined to think Glen Naspa would as lief go as stay. She may be a Navajo, but she's a girl. She won't talk much.”

“Where's Nas Ta Bega?” asked Shefford.

“He rode off somewhere yesterday. Perhaps to the Piute camp. These Indians are slow. They may take a week to pack that load over here. But if Nas Ta Bega or some one doesn't come with a message to-day I'll ride over there myself.”

“Joe, what do you think about this missionary?” queried Shefford, bluntly.

“Reckon there's not much to think, unless you see him or find out something. I heard of Willetts before Withers spoke of him. He's friendly with Mormons. I understand he's worked for Mormon interests, someway or other. That's on the quiet. Savvy? This matter of him coming after Glen Naspa, reckon that's all right. The missionaries all go after the young people. What'd be the use to try to convert the old Indians? No, the missionary's work is to educate the Indian, and, of course, the younger he is the better.”

“You approve of the missionary?”

“Shefford, if you understood a Mormon you wouldn't ask that. Did you ever read or hear of Jacob Hamblin?... Well, he was a Mormon missionary among the Navajos. The Navajos were as fierce as Apaches till Hamblin worked among them. He made them friendly to the white man.”

“That doesn't prove he made converts of them,” replied Shefford, still bluntly.

“No. For the matter of that, Hamblin let religion alone. He made presents, then traded with them, then taught them useful knowledge. Mormon or not, Shefford, I'll admit this: a good man, strong with his body, and learned in ways with his hands, with some knowledge of medicine, can better the condition of these Indians. But just as soon as he begins to preach his religion, then his influence wanes. That's natural. These heathen have their ideals, their gods.”

“Which the white man should leave them!” replied Shefford, feelingly.

“That's a matter of opinion. But don't let's argue.... Willetts is after Glen Naspa. And if I know Indian girls he'll persuade her to go to his school.”

“Persuade her!” Then Shefford broke off and related the incident that had occurred at Red Lake.

“Reckon any means justifies the end,” replied Joe, imperturbably. “Let him talk love to her or rope her or beat her, so long as he makes a Christian of her.”

Shefford felt a hot flush and had difficulty in controlling himself. From this single point of view the Mormon was impossible to reason with.

“That, too, is a matter of opinion. We won't discuss it,” continued Shefford. “But—if old Hosteen Doetin objects to the girl leaving, and if Nas Ta Bega does the same, won't that end the matter?”

“Reckon not. The end of the matter is Glen Naspa. If she wants to go she'll go.”

Shefford thought best to drop the discussion. For the first