The party then returns, resumes his gun, and seeming to forget the sufferer, goes to his hunting as usual, and the son or ward is left to endure hunger as long as it can be endured, and the party survive. The hunter, meanwhile, has procured the materials for a feast, of which the friends are invited to partake They accompany the father or guardian to the unfortunate starving subject. He then accompanies them home, and is bathed in cold water, and his head shaved after the Indian fashion--all but a small s.p.a.ce on the centre of the crown. He is then allowed to take food, which, however, as a consecrated thing, is presented him in a vessel distinct from that used by the rest. After he has eaten, he is presented with a looking-gla.s.s, and a bag of vermilion. He is then complimented for the firmness with which he has sustained his fasting, and is told that he is henceforward a man, and to be considered as such.

The instance is not known of a boy eating or drinking while under this interdict of the blacked face. They are deterred, not only by the strong sentiments of Indian honor, but by a persuasion that the _Great Spirit_ would severely punish such disobedience of parental authority.

The most honorable mode of marriage, and that generally pursued by the more distinguished warriors, is to a.s.semble the friends and relatives, and consult with them in regard to the person whom it is expedient to marry. The choice being made, the relations of the young man collect such presents as they deem proper for the occasion, go to the parents of the woman selected, make known the wishes of their friend, deposit their presents, and return without waiting for an answer. The relations of the girl a.s.semble and consult on the subject. If they confirm the choice, they also collect presents, dress her in her best clothes, and take her to the friends of the bridegroom who made the application for the match, when it is understood that the marriage is completed. She herself has still a negative; and if she disapprove the match, the presents from the friends of the young man are returned, and this is considered as a refusal. Many of the more northern nations, as the Dacotas, for example, have a custom, that, when the husband deceases, his widow immediately manifests the deepest mourning, by putting off all her finery, and dresses herself in the coa.r.s.est Indian attire, the sackcloth of Indian lamentation. Meanwhile she makes up a respectable sized bundle of her clothes into the form of a kind of doll-man, which represents her husband. With this she sleeps. To this she converses and relates the sorrows of her desolate heart. It would be indecorous for any warrior, while she is in this predicament, to show her any attentions of gallantry. She never puts on any habiliments but those of sadness and disfigurement. The only comfort she is permitted in this desolate state is, that her budgetted husband is permitted, when drams are pa.s.sing, to be considered as a living one, and she is allowed to cheer her depressed spirits with a double dram, that of her budget-husband and her own.

After a full year of this penance with the budget-husband, she is allowed to exchange it for a living one, if she can find him.

When an Indian party forms for private revenge the object is accomplished in the following manner. The Indian who seeks revenge, proposes his project to obtain it to some of his more intimate a.s.sociates, and requests them to accompany him. When the requisite number is obtained, and the plan arranged it is kept a profound secret from all others, and the proposer of the plan is considered the leader.

The party leaves the village secretly, and in the night. When they halt for the night, the eldest encamp in front, and the younger in the rear.

The foremen hunt for the party, and perform the duty of spies. The latter cook, make the fires, mend the moccasins, and perform the other drudgery of the expedition.

Every war party has a small budget, called the _war budget_, which contains something belonging to each one of the party, generally representing some animal; for example, the skin of a snake, the tail of a buffalo, the skin of a martin, or the feathers of some extraordinary bird. This budget is considered a sacred deposit, and is carried by some person selected for the purpose, who marches in front, and leads the party against the enemy. When the party halts, the budget is deposited in front, and no person pa.s.ses it without authority. No one, while such an exhibition is pending, is allowed to lay his pack on a log, converse about women or his home. When they encamp, the heart of whatever beast they have killed on the preceding day is cut into small pieces and burnt. No person is allowed, while it is burning, to step across the fire, but must go round it, and always in the direction of the sun.

When an attack is to be made, the war budget is opened, and each man takes out his budget, or _totem_, and attaches it to that part of his body which has been indicated by tradition from his ancestors. When the attack is commenced, the body of the fighter is painted, generally black, and is almost naked. After the action, each party returns his _totem_ to the commander of the party, who carefully wraps them all up, and delivers them to the man who has taken the first prisoner or scalp; and he is ent.i.tled to the honor of leading the party home in triumph.

The war budget is then hung in front of the door of the person who carried it on the march against the enemy, where it remains suspended thirty or forty days, and some one of the party often sings and dances round it.

One mode of Indian burial seems to have prevailed, not only among the Indians of the lakes and of the Ohio valley, but over all the western country. Some lay the dead body on the surface of the ground, make a crib or pen over it, and cover it with bark. Others lay the body in a grave, covering it first with bark, and then with earth. Others make a coffin out of the cloven section of trees, in the form of plank, and suspend it from the top of a tree. Nothing can be more affecting than to see a young mother hanging the coffin that contains the remains of her beloved child to the pendent branches of the flowering maple, and singing her lament over her love and hope, as it waves in the breeze.

CHAPTER IX.

Boone becomes a favorite among the Indians--Anecdotes relating to his captivity--Their mode of tormenting and burning prisoners--Their fort.i.tude under the infliction of torture--Concerted attack on Boonesborough--Boone escapes.

Boone, being now a son in a princ.i.p.al Shawnee family, presents himself in a new light to our observation. We would be glad to be able give a diurnal record of his modes of deportment, and getting along. Unhappily, the records are few and meagre. It will be obvious, that the necessity for a more profound dissimulation of contentment, cheerfulness, and a feeling of loving his home, was stronger than ever. It was a semblance that must be daily and hourly sustained. He would never have acquitted himself successfully, but for a wonderful versatility, which enabled him to enter into the spirit of whatever parts he was called upon to sustain; and a real love for the hunting and pursuits of the Indians, which rendered what was at first a.s.sumed, with a little practice, and the influence of habit, easy and natural. He soon became in semblance so thoroughly one of them, and was able in all those points of practice which give them reputation, to conduct himself with so much skill and adroitness, that he gained the entire confidence of the family into which he was adopted, and become as dear to his mother of adoption as her own son.

Trials of Indian strength and skill are among their most common amus.e.m.e.nts. Boone was soon challenged to compet.i.tion in these trials. In these rencounters of loud laughter and boisterous merriment, where all that was done seemed to pa.s.s into oblivion as fast as it transpired, Boone had too much tact and keen observation not to perceive that jealousy, envy, and the origin of hatred often lay hid under the apparent recklessness of indifference. He was not sorry that some of the Indians could really beat him in the race, though extremely light of foot; and that in the game of ball, at which they had been practised all their lives, he was decidedly inferior. But there was another sport--that of shooting at a mark--a new custom to the Indians but recently habituated to the use of fire arms; a practice which they had learned from the whites, and they were excessively jealous of reputation of great skill in this exercise, so important in hunting and war. Boone was challenged to shoot with them at a mark. It placed him in a most perplexing dilemma. If he shot his best, he could easily and far excel their most practised marksmen. But he was aware, that to display his superiority would never be forgiven him. On the other hand, to fall far short of them in an exercise which had been hitherto peculiar to the whites, would forfeit their respect. In this predicament, he judiciously allowed himself sometimes to be beaten; and when it became prudent to put forth all his skill, a well dissembled humility and carelessness subdued the mortification and envy of the defeated compet.i.tor.

He was often permitted to accompany them in their hunting parties; and here their habits and his circ.u.mstances alike invoked him to do his best. They applauded his skill and success as a hunter, with no mixture of envy or ill will. He was particularly fortunate in conciliating the good will of the Shawnee chief. To attain this result, Boone not only often presented him with a share of his game, but adopted the more winning deportment of always affecting to treat his opinions and counsels with deference. The chief, on his part, often took occasion to speak of Boone as a most consummate proficient in hunting, and a warrior of great bravery. Not long after his residence among them, he had occasion to witness their manner of celebrating their victories, by being an eye witness to one which commemorated the successful return of a war party with some scalps.

Within a day's march of the village, the party dispatched a runner with the joyful intelligence of their success, achieved without loss. Every cabin in the village was immediately ordered to be swept perfectly clean, with the religious intention to banish every source of pollution that might mar the ceremony. The women, exceedingly fearful of contributing in any way to this pollution, commenced an inveterate sweeping, gathering up the collected dirt, and carefully placing it in a heap behind the door. There it remained until the medicine man, or priest, who presides over the powow, ordered them to remove it, and at the same time every savage implement and utensil upon which the women had laid their hands during the absence of the expedition.

Next day the party came in sight of the village, painted in alternate compartments of red and black, their heads enveloped in swan's down, and the centre of their crown, surmounted with long white feathers. They advanced, singing their war song, and bearing the scalps on a verdant branch of evergreen.

Arrived at the village, the chief who had led the party advanced before his warriors to his winter cabin, encircling it in an order of march contrary to the course of the sun, singing the war song after a particular mode, sometimes on the ten or and sometimes on the ba.s.s key, sometimes in high and shrill, and sometimes in deep and guttural notes.

The _waiter_, or servant of the leader, called _Etissu_, placed a couple of blocks of wood near the war-pole, opposite the door of a circular cabin, called the _hot-house_, in the centre of which was the council fire. On these blocks he rested a kind of ark, deemed among their most sacred things. While this was transacting the party were profoundly silent. The chief bade all set down, and then inquired whether his cabin was prepared and every thing unpolluted, according to the custom of their fathers? After the answer, they rose up in concert and began the war-whoop, walking slowly round the war-pole as they sung. All the consecrated things were then carried, with no small show of solemnity, into the hot-house. Here they remained three whole days and nights, in separation from the rest of the people, applying warm ablutions to their bodies, and sprinkling themselves with a decoction of snake root.

During a part of the time, the female relations of each of the consecrated company, after having bathed, anointed, and drest themselves in their finest apparel, stood, in two lines opposite the door, and facing each other. This observance they kept up through the night, uttering a peculiar, monotonous song, in a shrill voice for a minute; then intermitting it about ten minutes, and resuming it again. When not singing their silence was profound.

The chief, meanwhile, at intervals of about three hours, came out at the head of his company, raised the war-whoop, and marched round the red war-pole, holding in his right hand the pine or cedar boughs, on which the scalps were attached, waving them backward and forward, and then returned again. To these ceremonies they conformed without the slightest interruption, during the whole three days' purification. To proceed with the whole details of the ceremony to its close, would be tedious. We close it, only adding, that a small twig of the evergreen was fixed upon the roof of each one of their cabins, with a fragment of the scalps attached to it, and this, as it appeared, to appease the ghosts of their dead. When Boone asked them the meaning of all these long and tedious ceremonies, they answered him by a word which literally imports "holy."

The leader and his waiter kept apart and continued the purification three days longer, and the ceremony closed.

He observed, that when their war-parties returned from an expedition, and had arrived near their village, they followed their file leader, in what is called _Indian file_, one by one, each a few yards behind the other, to give the procession an appearance of greater length and dignity. If the expedition had been unsuccessful, and they had lost any of their warriors, they returned without ceremony and in noiseless sadness. But if they had been successful, they fired their guns in platoons, yelling, whooping, and insulting their prisoners, if they had made any. Near their town was a large square area, with a war-pole in the centre, expressly prepared for such purposes. To this they fasten their prisoners. They then advance to the house of their leader, remaining without, and standing round his red war-pole, until they determine concerning the fate of their prisoner. If any prisoner should be fortunate enough to break from his pinions, and escape into the house of the chief medicine man, or conductor of the powow, it is an inviolable asylum, and by immemorial usage, the refugee is saved from the fire.

Captives far advanced in life, or such as had been known to have shed the blood of their tribe, were sure to atone for their decrepitude, or past activity in shedding blood, by being burnt to death. They readily know those Indians who have killed many, by the blue marks on their b.r.e.a.s.t.s and arms, which indicate the number they have slain. These hieroglyphics are to them as significant as our alphabetical characters.

The ink with which these characters are impressed, is a sort of lampblack, prepared from the soot of burning pine, which they catch by causing it to pa.s.s through a sort of greased funnel. Having prepared this lampblack, they tattoo it into the skin, by punctures made with thorns or the teeth of fish. The young prisoners, if they seem capable of activity and service, and if they preserve an intrepid and unmoved countenance, are generally spared, unless condemned to death by the party, while undergoing the purification specified above. As soon as their case is so decided, they are tied to the stake, one at a time. A pair of bear-skin moccasins, with the hair outwards, are put on their feet. They are stripped naked to the loins, and are pinioned firmly to the stake.

Their subsequent punishment, in addition to the suffering of slow fire, is left to the women. Such are the influences of their training, that although the female nature, in all races of men, is generally found to be more susceptible of pity than the male, in this case they appear to surpa.s.s the men in the fury of their merciless rage, and the industrious ingenuity of their torments. Each is prepared with a bundle of long, dry, reed cane, or other poles, to which are attached splinters of burning pine. As the victim is led to the stake, the women and children begin their sufferings by beating them with switches and clubs; and as they reel and recoil from the blows, these fiendish imps show their gratification by unremitting peals of laughter; too happy, if their tortures ended here, or if the merciful tomahawk brought them to an immediate close.

The signal for a more terrible infliction being given--the arms of the victim are pinioned, and he is disengaged from the pole, and a grapevine pa.s.sed round his neck, allowing him a circle of about fifteen yards in circ.u.mference, in which he can he made to march round his pole. They knead tough clay on his head to secure the cranium from the effects of the blaze, that it may not inflict immediate death. Under the excitement of ineffable and horrid joy, they whip him round the circle, that he may expose each part of his body to the flame, while the other part is fanned by the cool air, that he may thus undergo the literal operation of slow roasting. During this abhorrent process, the children fill the circle in convulsions of laughter; and the women begin to thrust their burning torches into his body, lacerating the quick of the flesh, that the flame may inflict more exquisite anguish. The warrior, in these cases; goaded to fury, sweeps round the extent of his circle, kicking, biting, and stamping with inconceivable fury. The throng of women and children laugh, and fly from the circle, and fresh tormentors fill it again. At other times the humor takes him to show them, that he can bear all this, without a grimace, a spasm, or indication of suffering. In this case, as we have seen, he smokes, derides, menaces, sings, and shows his contempt, by calling them by the most reproachful of all epithets--_old women_. When he falls insensible, they scalp and dismember him, and the remainder of his body is consumed.

We have omitted many of these revolting details, many of the atrocious features of this spectacle, as witnessed by Boone. While we read with indignation and horror, let us not forget that savages have not alone inflicted these detestable cruelties. Let us not forget that the professed followers of Jesus Christ have given examples of a barbarity equally unrelenting and horrible, in the form of religious persecution, and avowedly to glorify G.o.d.

During Boone's captivity among the Shawnese, they took prisoner a noted warrior of a western tribe, with which they were then at war. He was condemned to the stake with the usual solemnities. Having endured the preliminary tortures with the most fearless unconcern, he told them, when preparing to commence a new series, with a countenance of scorn, he could teach them how to make an enemy eat fire to some purpose; and begged that they would give him an opportunity, together with a pipe and tobacco. In respectful astonishment, at an unwonted demonstration of invincible endurance, they granted his request. He lighted his pipe, began to smoke, and sat down, all naked as he was, upon the burning torches, which were blazing within his circle. Every muscle of his countenance retained its composure. On viewing this, a noted warrior sprang up, exclaiming, that this was a true warrior; that though his nation was treacherous, and he had caused them many deaths, yet such was their respect for true courage, that if the fire had not already spoiled him, he should be spared. That being now impossible, he promised him the merciful release of the tomahawk. He then held the terrible instrument suspended some moments over his head, during all which time he was seen neither to change his posture, move a muscle, or his countenance to blench. The tomahawk fell, and the impa.s.sable warrior ceased to suffer.

[Ill.u.s.tration]

We shall close these details of the Shawnese customs, at the time when Boone was prisoner among them, by giving his account of their ceremonies at making peace. The chief warriors, who arrange the conditions of the peace and subsequent friendship, first mutually eat and smoke together.

They then pledge each other in the sacred drink called _Cussena_. The Shawnese then wave large fans of eagles' tails, and conclude with a dance. The stranger warriors, who have come to receive the peace, select half a dozen of their most active young men, surmounting their crowns with swan's feathers, and painting their bodies with white clay. They then place their file leader on the consecrated seat of what imports in their language, the "beloved cabin." Afterwards they commence singing the peace song, with an air of great solemnity. They begin to dance, first in a p.r.o.ne or bowing posture. They then raise themselves erect, look upwards, and wave their eagles' tails towards the sky, first with a slow, and then with a quick and jerky motion. At the same time, they strike their breast with a calabash fastened to a stick about a foot in length, which they hold in their left hand, while they wave the eagles'

feathers with the right, and keep time by rattling pebbles in a gourd.

These ceremonies of peace-making they consider among their most solemn duties; and to be perfectly accomplished in all the notes and gestures is an indispensable acquirement to a thorough trained warrior.

Boone has related, at different times, many oral details of his private and domestic life, and his modes of getting along in the family, of which he was considered a member. He was perfectly trained to their ways, could prepare their food, and perform any of their common domestic operations with the best of them. He often accompanied them in their hunting excursions, wandering with them over the extent of forest between Chillicothe and lake Erie. These conversations presented curious and most vivid pictures of their interior modes; their tasks of diurnal labor and supply; their long and severe fasts; their gluttonous indulgence, when they had food; and their reckless generosity and hospitality, when they had any thing to bestow to travelling visitants.

To become, during this tedious captivity, perfectly acquainted with their most interior domestic and diurnal manners, was not without interest for a mind const.i.tuted like his. To make himself master of their language, and to become familiarly acquainted with their customs, he considered acquisitions of the highest utility in the future operations, in which, notwithstanding his present duress, he hoped yet to be beneficial to his beloved settlement of Kentucky.

Although the indulgence with which he was treated in the family, in which he was adopted, and these acquisitions, uniting interest with utility, tended to beguile the time of his captivity, it cannot be doubted, that his sleeping and waking thoughts were incessantly occupied with the chances of making his escape. An expedition was in contemplation, by the tribe, to the salt licks on the Scioto, to make salt. Boone dissembled indifference whether they took him with them, or left him behind, with so much success, that, to his extreme joy, they determined that he should accompany them. The expedition started on the first day of June, 1778, and was occupied ten days in making salt.

During this expedition, he was frequently sent out to hunt, to furnish provisions for the party; but always under such circ.u.mstances, that, much as he had hoped to escape on this expedition, no opportunity occurred, which he thought it prudent to embrace. He returned with the party to Chillicothe, having derived only one advantage from the journey, that of furnishing, by his making no attempt to escape, and by his apparently cheerful return, new motives to convince the Indians, that he was thoroughly domesticated among them, and had voluntarily renounced his own race; a persuasion, which, by taking as much apparent interest as any of them, in all their diurnal movements and plans, he constantly labored to establish.

Soon after his return he attended a warrior-council, at which, in virtue of being a member of one of the princ.i.p.al families, he had a right of usage and prescription, to be present. It was composed of a hundred and fifty of their bravest men, all painted and armed for an expedition, which he found was intended against Boonesborough. It instantly occurred to him, as a most fortunate circ.u.mstance, that he had not escaped on the expedition to Scioto. Higher and more imperious motives, than merely personal considerations, now determined him at every risk to make the effort to escape, and prepare, if he might reach it, the station for a vigorous defence, by forewarning it of what was in preparation among the Indians.

The religious ceremonies of the council and preparation for the expedition were as follow. One of the princ.i.p.al war chiefs announced the intention of a party to commence an expedition against Boonesborough.

This he did by beating their drum, and marching with their war standard three times round the council-house. On this the council dissolved, and a sufficient number of warriors supplied themselves with arms, and a quant.i.ty of parched corn flour, as a supply of food for the expedition.

All who had volunteered to join in it, then adjourned to their "winter house," and drank the war-drink, a decoction of bitter herbs and roots, for three days--preserving in other respects an almost unbroken fast.

This is considered to be an act tending to propitiate the Great Spirit to prosper their expedition. During this period of purifying themselves, they were not allowed to sit down, or even lean upon a tree, however fatigued, until after sun-set. If a bear or deer even pa.s.sed in sight, custom forbade them from killing it for refreshment. The more rigidly punctual they are in the observance of these rights, the more confidently they expect success.

While the young warriors were under this probation, the aged ones, experienced in the usages of their ancestors, watched them most narrowly to see that, from irreligion, or hunger, or recklessness, they did not violate any of the transmitted religious rites, and thus bring the wrath of the Great Spirit upon the expedition. Boone himself, as a person naturally under suspicion of having a swerving of inclination towards the station to be a.s.sailed, was obliged to observe the fast with the most rigorous exactness. During the three days' process of purification, he was not once allowed to go out of the medicine or sanctified ground, without a trusty guard, lest hunger or indifference to their laws should tempt him to violate them.

When the fast and purification was complete, they were compelled to set forth, prepared or unprepared, be the weather fair or foul. Accordingly, when the time arrived, they fired their guns, whooped, and danced, and sung--and continued firing their guns before them on the commencement of their route. The leading war-chief marched first, carrying their medicine bag, or budget of holy things. The rest followed in Indian file, at intervals of three or four paces behind each other, now and then chiming the war-whoop in concert.

They advanced in this order until they were out of sight and hearing of the village. As soon as they reached the deep woods, all became as silent as death. This silence they inculcate, that their ears may be quick to catch the least portent of danger.

Every one acquainted with the race, has remarked their intense keenness of vision. Their eyes, for acuteness, and capability of discerning distant objects, resemble those of the eagle or the lynx; and their cat-like tread among the gra.s.s and leaves, seems so light as scarcely to shake off the dew drops. Thus they advance on their expedition rapidly and in profound silence, unless some one of the party should relate that he has had an unpropitious dream When this happens, an immediate arrest is put upon the expedition, and the whole party face about, and return without any sense of shame or mortification. A whole party is thus often arrested by a single person; and their return is applauded by the tribe, as a respectful docility to the divine impulse, as they deem it, from the Great Spirit. These dreams are universally reverenced, as the warnings of the guardian spirits of the tribe. There is in that country a sparrow, of an uncommon species, and not often seen. This bird is called in the Shawnese dialect by a name importing "kind messenger,"

which they deem always a true omen, whenever it appears, of bad news.

They are exceedingly intimidated whenever this bird sings near them; and were it to perch and sing over their war-camp, the whole party would instantly disperse in consternation and dismay.

Every chief has his warrior, Etissu, or waiter, to attend on him and his party. This confidential personage has charge of every thing that is eaten or drank during the expedition. He parcels it out by rules of rigid abstemiousness. Though each warrior carries on his back all his travelling conveniences, and his food among the rest, yet, however keen the appet.i.te sharpened by hunger, however burning the thirst, no one dares relieve his hunger or thirst, until his rations are dispensed to him by the Etissu.

Boone had occasion to have all these rites most painfully impressed on his memory; for he was obliged to conform to them with the rest. One single thought occupied his mind--to seize the right occasion to escape.

It was sometime before it offered. At length a deer came in sight. He had a portion of his unfinished breakfast in his hand. He expressed a desire to pursue the deer. The party consented. As soon as he was out of sight, he instantly turned his course towards Boonesborough. Aware that he should be pursued by enemies as keen on the scent as bloodhounds, he put forth his whole amount of backwoods skill, in doubling in his track, walking in the water, and availing himself of every imaginable expedient to throw them off his trail. His unfinished fragment of his breakfast was his only food, except roots and berries, during this escape for his life, through unknown forests and pathless swamps, and across numerous rivers, spreading in an extent of more than two hundred miles. Every forest sound must have struck his ear, as a harbinger of the approaching Indians.

No spirit but such an one as his, could have sustained the apprehension and fatigue. No mind but one guided by the intuition of instinctive sagacity, could have so enabled him to conceal his trail, and find his way. But he evaded their pursuit. He discovered his way. He found in roots, in barks, and berries, together with what a single shot of his rifle afforded, wherewith to sustain the cravings of nature. Travelling night and day, in an incredible short s.p.a.ce of time he was in the arms of his friends at Boonesborough, experiencing a reception, after such a long and hopeless absence, as words would in vain attempt to portray.

CHAPTER X.