Nonfiction Books

"The bee, among Western pioneers, is the proverbial precursor of the Anglo-American population: in fact, the aborigines of the frontier have generally corroborated the notion; for they used to say, they knew the whites were not far behind, when bees appeared among them. This partial coincidence, I suppose, is the result of their emigration westward being at nearly an even pace with that of the settlers. As yet no honey-bees seem to have been discovered as far westward as any part of the Rocky Mountains. They are scattered, however, to the distance of two or three hundred miles west of the Missouri and Arkansas frontier, where there is timber affording them suitable habitations. On the Santa Fé route but few have been found beyond the Council Grove."

"It will hardly be expected from a work making so little pretension as this to scientific accuracy and completeness, that the remarks which my plan necessarily leads me to make, concerning the aborigines of western America, should be either critical or comprehensive. ...I propose, in the few following pages, to record such facts as shall seem to be most novel, and to corroborate, in my humble measure, occasional others which have before been related."

"No aboriginal nation or people has ever yet been discovered, to my knowledge, which has not professed to have a mysterious ancestry of a mythical character. It is interesting to mark the analogies and the differences between their various systems. Although among some tribes who have lived much in communication with the whites, their cosmogony has been confounded very much with the Mosaic or Scripture account, so that it is now often difficult to distinguish clearly the aboriginal from the imported, yet all the Americo-Indian tribes have more or less preserved their traditions on this subject. The old full-blood Choctaws, for instance, relate that the first of their tribe issued from a cave in Nunnewaya or Bending Mountain, in the 'Old Nation,' east of the Mississippi; yet this tradition has but little currency among the young men and mixed-bloods of the tribe."

"The resemblance of the American Indians to each other, however, is not more conspicuous in anything than in their religious opinions. They seem to have no well-defined creeds: yet there are very few but profess a faith in some sort of First Cause — a Great Spirit, a Master of Life, who rules the destinies of the world. Though the different nations have not always typified their deity by the same objects, yet by far the greater number seem to have fixed upon the sun as the fit object of their adoration."

"But of all the Indian tribes, none appear to have ascribed to the 'fountain of light' more of the proper attributes of deity than the Shawnees. They argue, with some plausibility, that the sun animates everything — therefore, he is clearly the Master of Life, or the Great Spirit; and that everything is produced originally from the bosom of the earth — therefore, she is the mother of creation."

"The following anecdote (as told to me by a gentleman of integrity), which transpired upon the occasion of an interview of Tecumseh with Gen. Harrison, is as illustrative of the religious opinions of the Shawnees, as it is characteristic of the hauteur and independent spirit of that celebrated Shawnee chief. The General, having called Tecumseh for a 'talk,' desired him to take a seat, saying, "Come here, Tecumseh, and sit by your father." "You my father?" replied the chief, with a stem air — "No! yonder sun is my father (pointing towards it), and the earth is my mother; so I will rest on her bosom"— and immediately seated himself upon the ground, according to Indian custom."

"But though the Shawnees consider the sun the type, if not the essence, of the Great Spirit, many also believe in an evil genius, who makes all sorts of bad things, to counterbalance those made by the Good Spirit. For instance, when the latter made a sheep, a rose, wholesome herbs, etc., the bad spirit matched them with a wolf, a thorn, poisonous plants, and the like. They also appear to think there is a kind of purgatory in which the spirits of the wicked may be cleansed before entering into their elysium."

"As they believe the Indian heaven separate, and essentially different and distinct from that of the whites, and as they do not wish their people divided, this has often occasioned a serious opposition to the labors of the missionaries. For the purpose of thwarting the measures of these, a noted anti-christian sage 'played off,' a few years ago, the following 'vision.' Being very ill (as they relate), this sage, to all appearance, died, and became stiff and cold, except a spot upon his breast, which still retained the heat of life. In this state he remained a day or more, when he again breathed and returned among the living: and calling his friends about him, he related the scenes he had witnessed. He had ascended to the Indian's heaven, he said, which he described as usual: a fine country, abounding in all sorts of game, and everything an Indian could desire. There he met with his grandfather, who said to him, "It is meet, my son, that thou return to the earth, and warn thy brothers against the dangers that await them. Tell them to beware of the religion of the white man: that every Indian who embraces it is obliged to take the road to the white man's heaven; and yet no red man is permitted to enter there, but will have to wander about forever without a resting place.""

"The identity of the notions which the different tribes have conceived of a future existence, and the character of the 'world of spirits,' seems still more general. They fancy heaven but another material world, superior, it is true, yet resembling this — a kind of elysian vale, or paradise — a 'happy hunting-ground,' abounding in game and all their comforts of life, which may be procured without labor. This elysium they generally seem to locate 'upon the sky,' which they fancy a material solid vault."

"Some of their burial customs and funeral rites would seem to indicate their ideas of the future state. The Cherokees, Choctaws, Creeks, Kansas, and kindred tribes, besides many others, or perhaps most others of the frontier, have been accustomed to inter the most valuable property of the deceased and many necessaries with them. "Their whole property was buried with them," says an intelligent Cherokee, in some manuscript notes concerning his ancestors, I have in my possession: and I have been assured by creditable natives, that, within their recollection they have seen, at these burials, provisions, salt, and other necessaries, interred with the dead for their long journey. There are very few of the prairie Indians but practice something of this kind: many kill the favorite hunting horses, and deposit the arms, etc., of the deceased, for his use in the chase, when he arrives at the 'happy hunting ground.' ..this is practiced by some, if not all, of the natives beyond the Rocky Mountains. The same is told of the Navajoes, Apaches, and other uncatholicized tribes of the north of Mexico."

"It would appear that they believe everything, both animate and inanimate — beasts, arms, ornaments, etc.— to possess immortal attributes, subject to resurrection in the world of spirits. However, did not their motives seem so well defined by the direct allusions to their notions of futurity, we might suppose, as is frequently urged, that the burying of property, slaves, etc., with the deceased, was only intended as a mark of respect; which, indeed, is hardly more irrational than the custom of interring costly garniture and appendages with the dead among us."

"If you tell an Indian that such things are absurd and impossible, he is apt to answer, "It may be so with the white man, but how do you know it to be impossible with the Indian? You tell us many strange things which happened to your fathers — we don't contradict them, though we believe such things never could have happened to the red man.""

"Polygamy seems once to have been universal; and I believe still is so among the uncivilized tribes. Every man takes as many wives as he can obtain, or is able to support. The squaws, however, the more willingly consent to this multiplicity, as it affords additional helpmates in their labors. Polygamy among these savages would appear, indeed, not altogether an unwise provision. At least it seems palliated with such a belligerent people, who lose so many males in their continual wars, leaving a great surplus of females; and where the duties of the latter are so numerous and so severe."

"While the aborigines of the New World have been noted above almost every other uncivilized nation in history, for their vindictiveness and cruelty towards their enemies, there are, in these attributes, wide differences apparent among them. The Indians along the Pacific coast, as well as in most of Mexico, were always more mild and peaceable than those of the United States. Hence it is, in fact, that the Spaniards did not meet with that formidable resistance to their conquests which they encountered among the fiery tribes of Florida, or that relentless and desperate hostility which the Anglo-Americans experienced in the first settlement of most parts of the United States."

"In the common trait of hospitality to strangers all the western tribes are alike distinguished. The traveler who is thrown upon their charity, is almost universally received and treated with the greatest kindness; and, though they might pilfer him to the skin, and even place his person in jeopardy, if he show want of confidence in them, and endeavor to conceal his effects, yet his property is generally secure when under their charge: they appear to consider a breach of confidence one of the greatest crimes."

"Among the wild tribes, as well as among most of the unadulterated border Indians, to set something to eat before a friend, and even a stranger, immediately upon his arrival at a lodge or a cabin, is deemed not only an act of hospitality but of necessary etiquette; and a refusal to partake is looked upon as an unfriendly token — an insult, in fact, to the family. Travelers are often severely taxed to preserve the good feeling of their hosts in this particular, especially among the prairie Indians. One at all fastidious in matters of diet, would find it hard to relish food from a greasy hornspoon which every urchin had been using; and then to ladle it out of a pot which had been common for all the papooses and pups of the premises: or to partake from a slice rolled up in a musty skin, or a dirtier blanket. And yet an apology even of having already dined half-a-dozen times would scarcely palliate the insult of a refusal. Though one visit fifty lodges in the course of a day, he must taste the food of every one."

"The Indian system of chiefs, which still prevails, and is nearly the same everywhere, except with the Cherokees, Choctaws, Chickasaws, and the Creeks to a degree, seems to bear a strong resemblance to that of the patriarchs of old; which, with their clans so analogous to those of our forefathers, perhaps affords as strong a proof as any other of their Asiatic origin. To this might be added their mode of naming; for the Indians universally apply names significant of acts, qualities, beasts, birds, etc., to their offspring,— a practice which seems to have prevailed generally among the ancient Asiatics. Surnames have only been adopted by educated families and mixed bloods of the border nations, and are generally taken from their missionaries or some favorite friends; except they inherit surnames from parents of white extraction."

"The origin of the American Indians has been discussed by too many able writers for me to enter into it here: nor will I attempt to show the general traits of similarity that are to be observed in their various languages: yet it may interest an occasional reader, to be informed of the relations of consanguinity which subsist between many of the different Indian tribes. They may be arranged principally under the following heads: i. The Dahcotah stock, which is by far the most extensive of those indigenous west of the Mississippi. It embraces the Arkansas (of which the Quapaws are now the only remnant), the Osages, Kansas or Kaws, Iowas, Winnebagoes, Otoes, Missouries, Omahas, Poncas, and the various bands of the Sioux: all of whom speak a language still traceable to the same origin, though some of them have been separated for several centuries. I call these indigenous to the West, because most of them have been so from the period of the earliest explorers on the Mississippi; yet the tradition among them is that they came from about the northern lakes; which appears corroborated by the fact, that the language of the Naudowessies, Assiniboins, and perhaps others in that quarter, shows them to be of the same family.— 2. The different bands of the Comanches and Shoshonies or Snakes, constitute another extensive stock, speaking one language.— 3. The Blackfeet, Gros Ventres or Minnatarees, Crows and Arrapahoes, speak dialects of another.— 4. The Pawnees and Rickaras of the north, and the Wacoes, Wichitas, Towockanoes, Towyash and Keechyes, of Red River, are of the same origin. The Chayennes, originally from near Lake Winnipeg, and the Kiawas (or Caiguas, according to Mexican orthography), appear unallied to any of the foregoing nations. — 5. Of those from the north and east, the Algonquin stock appears most extensive,— embracing the Potawatomies, Ottawas, Chippewas, Knisteneaux, Crees, Sacs and Foxes; with whom the Delawares have also been classed, though their language would now appear very distinct.— 6. The Wyandots, Senecas, and others of the Six Nations, are of the Huron or Iroquois.— 7. The Shawnees and Kickapoos are of one stock.— 8. The Kaskaskias, Piorias, Piankeshaws and Weaws, are descendants of the Miamies.— 9. The Choctaws and Chickasaws are nearly the same people.— 10. The Creeks and Seminoles — though old authors speak of the Creeks as being akin to the Choctaws, yet there is now but little relationship to be traced in their language; while that of the Cherokees appears entirely sui generis."

"That the Indians of America are decreasing in numbers is very well known, but many are dwindling away, perhaps, at a more rapid pace than is generally suspected. The number of the Osages, it is confidently believed, has diminished fifty per cent, within the last ten years: the once powerful tribe of Missouries is now reduced to a mere remnant; while the Mandans, as a nation, have become entirely extinct: and others have shared or bid fair soon to share the same fate. This has resulted partially from the ravages of the small-pox and other diseases, yet as much no doubt from the baneful effects of intoxicating liquors. On this account, their diminution has generally been less in proportion as they are more remote from the whites. But the 'red man' has suffered from his intercourse with the whites not in this respect alone. The incentives to luxury and avarice continually presented by them, have had a very pernicious influence. Formerly the savages were contented with the indispensables of life — generally sober, just and charitable; but now they will sacrifice their comfort — risk their lives, and commit the most atrocious outrages to gratify their vanity and lusts — to bedeck themselves with gewgaws and finery."

"The little book has become a classic in the literature of Western history. Simple, direct, and unpretentious in style, our author's narrative presents all that may reasonably be expected in relation to the status of the New Mexican provinces, and of the Santa Fé trade before the closing of the Mexican custom houses in 1841... The work... judiciously mingles history, description, and narrative in such proportions that the interest is retained throughout. As an historian Gregg is exceptionally accurate... He gave the first connected narrative in English, of the history of New Mexico from its first explorations in the sixteenth century to his own time. All later histories of that region must depend largely upon his researches. ...Gregg is pre-eminently the historian of the Santa Fé trade that...employed many of the most daring spirits of the frontier and paved the way for the possession of these regions by the United States. ...The incidents and excitements of this journey across the plains Gregg narrates with a fidelity and vividness that make the reader a participant. ...As a contribution to the history and development of the far Southwest, Gregg's Commerce of the Prairies stands without a rival and is indispensable to a full knowledge of the American past."

"I look for a particular kind of sentence, perhaps more often the awkward than the beautiful. A broke-back sentence is interesting. Any sentence that begins with the phrase, “It is not clear that...” is clearly clumsy but preparing itself for greatness of a kind. A way of backing into a story—of getting past the reader’s hardwon armor."

"The real community of man, in the midst of all the self-contradictory simulacra of community, is the community of those who seek the truth, of the potential knowers, that is, in principle, of all men to the extent they desire to know. But in fact this includes only a few, the true friends, as Plato was to Aristotle at the very moment they were disagreeing about the nature of the good. Their common concern for the good linked them; their disagreement about it proved they needed one another to understand it. They were absolutely one soul as they looked at the problem. This, according to Plato, is the only real friendship, the only real common good."

"Positivism and ordinary language analysis … repel students who come with the humanizing questions. Professors of these schools simply would not and could not talk about anything important, and they themselves do not represent a philosophic life for the students."

"When people speak vaguely about generalists vs. specialists, they must mean by the generalist the philosopher, for he is the only kind of knower who embraces, or once embraced, all the specialties, possessing a subject matter, necessary to the specialties, which was real—being or the good—and not just a collection of the matters of the specialties."

"Philosophy was architectonic, had the plans for the whole building, and the carpenters, masons and plumbers were its subordinates and had no meaning without its plan."

"True liberal education requires that the student’s whole life be radically changed by it, that what he learns may affect his action, his tastes, his choices, that no previous attachment be immune to examination and hence re-evaluation. Liberal education puts everything at risk and requires students who are able to risk everything."

"The expectation of substantive unity between natural science and social science has faded. ... Gone is the cosmic intention of placing man in the universe."

"The issue is what is the social science atom."

"Economics has its own simple built-in psychology, and that provided by the science of psychology … flatly contradicts the primacy of the motives alleged by economics."

"Man is the problem, and we live with various stratagems for not facing it."

"Social science and humanities … have a mutual contempt for one another, the former looking down on the latter as unscientific, the latter regarding the former as philistine. … The difference comes down to the fact that social science really wants to be predictive, meaning that man is predictable, while the humanities say that he is not."

"The university has lost whatever polis-like character it had and has become like the ship on which the passengers are just accidental fellow travelers soon to disembark and go their separate ways. The relations between natural science, social science and humanities are purely administrative and have no substantial intellectual content."

"The students [of the 60’s] substituted conspicuous compassion for their parents’ conspicuous consumption."

"The avant-garde (usually used in relation to art) and the vanguard (usually used in relation to politics) are democratic modes of distinguishing oneself, of being ahead, of leading, without denying the democratic principle. The members of the vanguard have just a small evanescent advantage. They now know what everyone will soon know. This posture conciliates instinct with principle."

"The strength of his soul is a result of the part of it that makes him proud and ambitious, that seeks an autonomy not dependent on others’ opinions or wills."

"… the casuistry of weakness …"

"The fact that in Germany the politics were of the Right and in the United States of the Left should not mislead us. In both places the universities gave way under the pressure of mass movements, and did so in large measure because they thought those movements possessed a moral truth superior to any the university could provide. Commitment was understood to be profounder than science, passion than reason, history than nature, the young than the old."

"Socrates thought it more important to discuss justice, to try to know what it is, than to engage himself in implementing whatever partial perspective on it happened to be exciting the passions of the day."

"The university began in spirit from Socrates’ contemptuous and insolent distancing of himself from the Athenian people, his refusal to accept any command from them to cease asking, “What is justice? What is knowledge? What is a god?” and hence doubting the common opinions about such questions."

"In antiquity there had also been mere scholars, studying Homer and Plato without knowing quite why, and without being interested in the questions the writers raised, fascinated by meters or the reliability of texts. But the objection to these scholars was that they lacked the urgent desire to know the most important things, whereas the modern objection to scholarship is that it lacks the urgency of commitment to action. … If deeds are the most important thing, then the scholar is by definition inferior to the doer."

"The Ciceros and Bacons would not have been what they were if they had been professors. It was in living life as it really is, rather than in the artificially structured and protected universities, that they were able to grasp the human situation as a whole."

"The utilitarian behaves sensibly in all that is required for preservation but never takes account of the fact that he must die. He does everything reasonable to put off the day of his death—providing for defense, peace, order, health and wealth —but actively suppresses the fact that the day must come. His whole life is absorbed in avoiding death, which is inevitable, and therefore he might be thought to be the most irrational of men, if rationality has anything to do with understanding ends or comprehending the human situation as such."

"The form and content of the writings of men like Plato, Cicero, Farabi and Maimonides appear very different, while their inner teachings may be to all intents and purposes the same. Each had a different beginning point, a different cave, from which he had to ascend to the light and to which he had to return."

"Ancient political philosophy was almost entirely in the service of philosophy, of making the world safer for philosophy."

"The theoretical life … cannot, at least in its most authentic expression, be, or seriously be understood to be, in the city’s service. It therefore has an almost impossible public relations problem."

"Philosophy is not a doctrine but a way of life, so the philosophers, for all the differences in their teachings, have more in common with one another than with anyone else, even their own followers."

"It is Enlightenment that was intent on philosophers’ ruling, taking Socrates’ ironies seriously. If they did not have the title of king, their political schemes were, all the same, designed to be put into practice. And they were put into practice, not by begging princes to listen to them but by philosophy’s generating sufficient power to force princes to give way."

"I have included among the Enlightenment philosophers men like Machiavelli, Bacon, Montaigne, Hobbes, Descartes, Spinoza and Locke, along with the eighteenth-century thinkers like Montesquieu, Diderot and Voltaire, whose teachings are usually held to constitute the Enlightenment, because these latter were quite explicit about their debt to the originators of what the Enlightenment was in large measure only popularizing."

"All the terms discussed in Part Two are evidences of this abstractness, simulacra of thought and experience, hardly better than slogans, which take the place of reflection."

"Reason transformed into prejudice is the worst form of prejudice, because reason is the only instrument for liberation from prejudice."