Other editions of book Good Indian

There is a saying—and if it is not purely Western, it is at least purely American — that the only good Indian is a dead Indian. In the very teeth of that, and in spite of the fact that he was neither very good, nor an Indian — nor in any sense "dead" — men called Grant Imsen "Good Indian" to his face; and if he resented the title, his resentment was never made manifest — perhaps because he had grown up with the name, he rather liked it when he was a little fellow, and with custom had come to take it as a matter of course.

There is a saying--and if it is not purely Western, it is at least purely American--that the only good Indian is a dead Indian. In the very teeth of that, and in spite of tho fact that he was neither very good, nor an Indian--nor in any sense "dead"-- men called Grant Imsen "Good Indian" to his face; and if he resented the title, his resentment was never made manifest--perhaps because he had grown up with the name.

It was somewhere in the seventies when old Peaceful Hart woke to a realization that gold-hunting and lumbago do not take kindly to one another, and the fact that his pipe and dim-eyed meditation appealed to him more keenly than did his prospector's pick and shovel and pan seemed to imply that he was growing old. He was a silent man, by occupation and by nature, so he said nothing about it; but, like the wild things of prairie and wood, instinctively began preparing for the winter of his life. Where he had lately been washing tentatively the sand along Snake River, he built a ranch. His prospector's tools he used in digging ditches to irrigate his new-made meadows, and his mining days he lived over again only in halting recital to his sons when they clamored for details of the old days when the Indians were not mere untidy neighbors to be gossiped with and fed, but enemies to be fought, upon occasion.

It was somewhere in the seventies when old Peaceful Hart woke to a realization that gold-hunting and lumbago do not take kindly to one another, and the fact that his pipe and dim-eyed meditation appealed to him more keenly than did his prospector's pick and shovel and pan seemed to imply that he was growing old. He was a silent man, by occupation and by nature, so he said nothing about it; but, like the wild things of prairie and wood, instinctively began preparing for the winter of his life. Where he had lately been washing tentatively the sand along Snake River, he built a ranch. His prospector's tools he used in digging ditches to irrigate his new-made meadows, and his mining days he lived over again only in halting recital to his sons when they clamored for details of the old days when Indians were not mere untidy neighbors to be gossiped with and fed, but enemies to be fought, upon occasion.They felt that fate had cheated them—did those five sons; for they had been born a few years too late for the fun. Not one of them would ever have earned the title of “Peaceful,” as had his father. Nature had played a joke upon old Peaceful Hart; for he, the mildest-mannered man who ever helped to tame the West when it really needed taming, had somehow fathered five riotous young males to whom fight meant fun—and the fiercer, the funnier.He used to suck at his old, straight-stemmed pipe and regard them with a bewildered curiosity sometimes; but he never tried to put his puzzlement into speech. The nearest he ever came to elucidation, perhaps, was when he turned from them and let his pale-blue eyes dwell speculatively upon the face of his wife, Phoebe. Clearly he considered that she was responsible for their dispositions.The house stood cuddled against a rocky bluff so high it dwarfed the whole ranch to pygmy size when one gazed down from the rim, and so steep that one wondered how the huge, gray bowlders managed to perch upon its side instead of rolling down and crushing the buildings to dust and fragments. Strangers used to keep a wary eye upon that bluff, as if they never felt quite safe from its menace. Coyotes skulked there, and tarantulas and “bobcats” and snakes. Once an outlaw hid there for days, within sight and hearing of the house, and stole bread from Phoebe's pantry at night—but that is a story in itself.A great spring gurgled out from under a huge bowlder just behind the house, and over it Peaceful had built a stone milk house, where Phoebe spent long hours in cool retirement on churning day, and where one went to beg good things to eat and to drink. There was fruit cake always hidden away in stone jars, and cheese, and buttermilk, and cream.

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Bertha Muzzy Born Bertha Muzzy in Otter Tail County, Minnesota, to Washington Muzzy and Eunice Miner Muzzy, Bower moved with her family to a dryland homestead near Great Falls, Montana, in 1889. That fall, just before her eighteenth birthday, she began teaching school in nearby Milligan Valley. The school was a small, hastily converted log outbuilding, and she taught twelve pupils. Her experiences as a teacher informed the characters of schoolma'ams who appear frequently in her in the writings, notably in The North Wind Do Blow (1937), in which a young, eastern-born schoolma'am teaches her first term in central Montana. After one term as a schoolteacher, Bower returned to her family's homesteaOn December 21, 1890, Bower shocked her family by eloping with her first husband, Clayton J. Bower. Their marriage was unhappy. The newlyweds lived first with the Muzzy family, moving later to Great Falls and then to Big Sandy, Montana, in 1898. Her experiences in Big Sandy gave her intimate knowledge of cowboy life on the open range. Bower gave birth to three children during her marriage to Clayton: Bertha Grace in 1891, Harold Clayton in 1893, and Roy Noel in 1896. Eventually, Clayton moved the family to a lonely hayfield cabin, which Bower nicknamed "Bleak Cabin," about a mile out of Big Sandy. To help with rent, the Bowers accepted a boarder named Bill Sinclair.

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There is a saying--and if it is not purely Western, it is at least purely American--that the only good Indian is a dead Indian. In the very teeth of that, and in spite of tho fact that he was neither very good, nor an Indian--nor in any sense "dead"-- men called Grant Imsen "Good Indian" to his face; and if he resented the title, his resentment was never made manifest--perhaps because he had grown up with the name.