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Expedition of the Donner Party and its Tragic Fate, The

<h2>CHAPTER XXI</h2> <h4>MORAL DISCIPLINE—THE HISTORICAL PUEBLO OF SONOMA—SUGAR PLUMS.</h4> Grandma often declared that she loved me, and did not want to be too severe; but, for fear that I had learned much wickedness from the little Indians with whom I had played after I left her at the Fort, she should watch me very closely herself, and also have Georgia tell her whenever she should see me do wrong. Consequently, for a while after I reached Sonoma, I was frequently on the penitential bench, and was as often punished for fancied misdoings as for real ones. Yet, I grant that grandma was warranted in being severe the day that she got back from town before I was ready for her. She had left us with the promise that she would bring us something nice if we would be good children and do certain work that she had planned. After we had finished the task, we both became restless, wondered how soon she would come back, and what we could do next to keep from being lonesome. Then I espied on the upper shelf the cream-colored sugar bowl, with the old-fashioned red roses and black foliage on its cover and sides. Grandma had occasionally given us lumps of sugar out of it; and I now asked Georgia if I hadn't better get it down, so that we could each have a lump of sugar. Hesitatingly, she said, "No, I am afraid you will break it." I assured her that I would be very careful, and at once set a chair in place and climbed up. It was quite a strain to reach the bowl, so I lifted it down and rested it on the lower shelf, expecting to turn and put it into Georgia's hands. But, somehow, before I could do this, the lid slipped off and lay in two pieces upon the floor. Georgia cried out reproachfully, "There, you know I didn't want you to do it, and now you will get a good whipping for breaking grandma's best sugar bowl!" I replied loftily that I was not afraid, because I would ask God to mend it for me. She did not think He would do it, but I did. So I matched the broken edges and put it on the chair, knelt down before it and said "Please" when I made my request. I touched the pieces very carefully, and pleaded more earnestly each time that I found them unchanged. Finally, Georgia, watching at the door, said excitedly, "Here comes grandma!" I arose, so disappointed and chagrined that I scarcely heard her as she entered and spoke to me. I fully believed that He would have mended that cover if she had remained away a little longer; nevertheless, I was so indignant at Him for being so slow about it, that I stood unabashed while Georgia told all that had happened. The whipping I got did not make much impression, but the after talks and the banishment from "good company" were terrible. Later, when I was called from my hiding-place, grandma saw that I had been very miserable, and she insisted upon knowing what I had been thinking about. Then I told her, reluctantly, that I had talked to God and told Him I did not think that He was a very good Heavenly Father, or He would not let me get into so much trouble; that I was mad at Him, and didn't believe He knew how to mend dishes. She covered her face with her apron and told me, sobbingly, that she had expected me to be sorry for getting down her sugar bowl and for breaking its cover; that I was so bad that I would "surely put poor old grandma's gray hair in her grave, who had got one foot there already and the other on the brink." This increased my wretchedness, and I begged her to live just a little longer so that I might show her that I would be good. She agreed to give me another trial and ended by telling me about the "beautiful, wicked angel who had been driven out of paradise, and spends his time coaxing people to be bad, and then remembers them, and after they die, takes them on his fork and pitches them back and forth in his fire." Jakie had told me his name and also the name of his home. Toward evening, my head ached, and I felt so ill that I crept close to grandma and asked sorrowfully if she thought the devil meant to have me die that night, and then take me to his hell. At a glance, she saw that I suffered, and drew me to her, pillowed my head against her bosom and soothingly assured me that I would be forgiven if I would make friends with God and remember the lesson that I had learned that day. She told me, later, I must never say "devil," or "hell," because it was not nice in little girls, but that, instead, I might use the words, "blackman," and "blackman's fires." At first, I did not like to say it that way, because I was afraid that the beautiful devil might think that I was calling him nicknames and get angry with me. Notwithstanding my shortcomings, the Brunners were very willing to keep me, and strove to make a "Schweitzer child" of me, dressed me in clothes modelled after those which grandma wore when she was small, and by verse and legend filled my thoughts with pictures of their Alpine country. I liked the German language, learned it rapidly and soon could help to translate orders. Those which pleased grandma best were from the homes of Mr. Jacob Leese, Captain Fitch, Major Prudon, and General Vallejo; for their patronage influenced other distinguished Spanish families at a distance to send for her excellent cheese and fancy pats of butter. Yet, with equal nicety, she filled the orders that came from the mess-room of the officers of our own brave boys in blue, and always tried to have a better kerchief and apron on the evenings that officers and orderly rode out to pay the bills. Visitors felt more than a passing interest in us two little ones, for accounts of the sufferings of the Donner Party had been carried to all the settlements on the Pacific coast and had been sent in print or writings to all parts of the United States as a warning against further emigration to California by way of Hastings Cut-Off. Thus the name we bore awakened sympathy for us, and in the huts of the lowly natives as well as in the homes of the rulers of the province, we found welcome and were greeted with words of tenderness, which were often followed by prayers for the repose of the souls of our precious dead. Marked attentions were also shown us by officers and soldiers from the post. The latter gathered in the evenings at the Brunner home for social intercourse. Some played cards, checkers, and dominoes, or talked and sang about "des Deutschen Vaterland." Others reviewed happenings in our own country, recalled battles fought and victories won. And we, sitting between our foster grandparents, or beside Jakie, listening to their thrilling tales, were, unwittingly, crammed with crumbs of truth and fiction that made lasting impressions upon our minds. Nor were these odd bits of knowledge all we gained from those soldier friends. They taught us the alphabet, how to spell easy words, and then to form letters with pencil. They explained the meaning of fife and drum calls which we heard during the day, and in mischievous earnestness, declared that they, the best fighters of Colonel Stephenson's famous regiment of New York Volunteers, had pledged their arms and legs to our defence, and had only come to see if we were worth the price they might have to, pay. Yet they made grim faces when, all too soon, the retreat call from the barracks sounded, and away they would have to go on the double quick, to be at post by the time of roll call, and in bed at sound of taps. On those evenings when grandma visited the sick, or went from home on errands, we children were tucked away early in our trundle bed. There, and by ourselves, we spoke of mother and the mountains. Not infrequently, however, our thoughts would be recalled to the present by loud, wailing squeak-squawk, squeak-squawks. As the sound drew nearer and became shriller, we would put our fingers in our ears to muffle the dismal tones, which we knew were only the creakings of the two wooden wheels of some Mexican carreta, laboriously bringing passengers to town, or perhaps a cruder one carrying hides to the embarcadero, or possibly supplies to adjacent ranchos. We wondered how old people and mothers with sick children could travel in such uncomfortable vehicles and not become distracted by their nerve-piercing noises. Then, like a bird-song, pleasanter scenes would steal in upon our musings, of gay horseback parties on their way to church feasts, or fandangos, preceded or followed by servants in charge of pack animals laden with luggage. We rarely stayed awake long enough to say all we wished about the Spanish people. Their methods of travel, modes of dress, and fascinating manners were sources of never-ending discussion and interest.  <center> <ANTIMG src="img/032.jpg" height-obs="300" width-obs="517" alt="OLD MEXICAN CARRETA"> </center> <h5>OLD MEXICAN CARRETA</h5> <hr>  <center> <ANTIMG src="img/033.jpg" height-obs="300" width-obs="421" alt="RESIDENCE OF JUDGE A.L. RHODES, A TYPICAL CALIFORNIA HOUSE OF THE BETTER CLASS IN 1849"> </center> <h5>RESIDENCE OF JUDGE A.L. RHODES, A TYPICAL CALIFORNIA HOUSE OF THE BETTER CLASS IN 1849</h5> <hr> We had seen princely dons of many leagues ride by in state; dashing caballeros resplendent in costumes of satin and velvet, on their way to sing beneath the windows of dark-eyed señoritas; and had stood close enough to the wearers of embroidered and lace-bedecked small clothes, to count the scallops which closed the seams of their outer garments, and to hear the faint tinkle of the tiny silver bells which dangled from them. We had feasted our eyes on magnificently robed señoras and señoritas; caught the scent of the roses twined in their hair, and the flash of jewels on their persons. Such frequent object-lessons made the names and surroundings of those grandees easy to remember. Some lived leagues distant, some were near neighbors in that typical Mexican Pueblo of Sonoma, whose adobe walls and red-tiled roofs nestled close to the foot of the dimpled hills overlooking the valley from the north, and whose historic and romantic associations were connected with distinguished families who still called it home. Foremost among the men was General Mariano Guadalupe Vallejo, by whom Sonoma was founded in 1834, upon ground which had twice been consecrated to Mission use. First by Padre Altemera, who had, in 1823, established there the church and mission building of San Francisco Solano. And four years later, after hostile Indians had destroyed the sacred structures, Padre Fortune, under protection of Presidio Golden Gate, blessed the ashes and rebuilt the church and the parochial houses named last on the list of the historic Missions of California. The Vallejo home covered the largest plot of ground on the north side of the plaza, and its great house had a hospitable air, despite its lofty watchtower, begrimed by sentry holes, overlooking every part of the valley. During the period that its owner was commandante of the northern frontier, the Vallejo home was headquarters for high officials of the province. But after Commodore Sloat raised the Stars and Stripes at Monterey, General Vallejo espoused the cause of the United States, put aside much of his Spanish exclusiveness, and opened his doors to Americans as graciously as to friends of his own nationality. A historic souvenir greatly prized by Americans in town and valley was the flag pole, which in Sonoma's infancy had been hewn from the distant mountain forest, and brought down on pack animals by mission Indians under General Vallejo's direction. It originally stood in the centre of the plaza, where it was planted with sacred ceremonials, and where amid ringing cheers of "Viva Mexico!" it first flung to the breeze that country's symbolical banner of green, white, and red. Through ten fitful years it loyally waved those colors; then followed its brief humiliation by the Bear Flag episode, and early redemption by order of Commodore Sloat, who sent thither an American flag-bearer to invest it with the Stars and Stripes. Thereafter, a patriotic impulse suggested its removal to the parade ground of the United States Army post, and as Spanish residents looked upon it as a thornful reminder of lost power they felt no regret when Uncle Sam's boys transplanted it to new environments and made it an American feature by adoption. But the Mexican landmark which appealed to me most pathetically was the quaint rustic belfry which stood solitary in the open space in front of the Mission buildings. Its strong columns were the trunks of trees that looked as though they might have grown there for the purpose of shouldering the heavy cross-beams from which the chimes hung. Its smooth timbers had been laboriously hewn by hand, as must be the case in a land where there are no saw mills. The parts that were not bound together with thongs of rawhide, were held in place by wooden pegs. The strips of rawhide attached to the clappers dropped low enough for me to reach, and often tempted me to make the bells speak. Mission padres no longer dwelt in the buildings, but shepherds from distant folds came monthly to administer to the needs of this consecrated flock. Then the many bells would call the faithful to mass, and to vespers, or chime for the wedding of favored sons and daughters. Part of them would jingle merrily for notable christenings; but one only would toll when death whitened the lips of some distinguished victim; and again, while the blessed body was being borne to its last resting-place. During one of my first trips to town, Jakie and I were standing by grandpa's shop on the east side of the plaza, when suddenly those bells rang out clear and sweet, and we saw the believing glide out of their homes in every direction and wend their way to the church. The high-born ladies had put aside their jewels, their gorgeous silks and satins, and donned the simpler garb prescribed for the season of fasts and prayer. Those to the manor born wore the picturesque rebosa of fine lace or gauzy silk, draped over the head and about the shoulders; while those of humbler station made the shawl serve in place of the rebosa. The Indian servants, who with mats and kneeling cushions followed their mistresses, wore white chemises, bright-colored petticoats, and handkerchiefs folded three-cornerwise over the head and knotted under the chin. The costumes of the young girls were modelled after those of their mothers; and the little ladies appeared as demure and walked as stately as their elders. The gentlemen also were garbed in plainer costumes than their wont, and, for custom's sake, rode on horseback even the short distances which little children walked. The town seemed deserted, and the church filled, as we started homeward, I skipping ahead until we reached a shop window where I waited for Jakie and asked him if he knew what those pretty little things were that I saw on a shelf, in big short-necked glass jars. Some were round and had little "stickers" all over them, and others looked like birds' eggs, pink, yellow, white, and violet. He told me the round ones were sugar plums, and the egg-shaped had each an almond nut under its bright crust; that they were candies that had come from France in the ships that had brought the Spanish people their fine clothes; and that they were only for the rich, and would make poor little girls' teeth ache, if they should eat them. Yet, after I confided to him how mother had given me a lump of loaf sugar each night as long as it lasted, and how sorry we both felt when there was no more, he led me into the shop and let me choose two of each kind and color from the jars. We walked faster as I carried them home. Jakie and grandma would not take any, but she gave Georgia and me each a sugar plum and an egg, and saved the rest for other days when we should be good children. <hr style="width: 65%;"> <div style="break-after:column;"></div>

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