Stories Of Ohio. William Dean HowellsЧитать онлайн книгу.
V. THE CAPTIVITY OF JAMES SMITH
The stories of captivity among the Ohio Indians during the war that ended in 1794 would of themselves fill a much larger book than this is meant to be. Most of them were never set down, but some of them were very thrillingly told, and others very touchingly, either by the captives themselves, or by such of their friends as were better able to write them out. One, at least, is charming, and the narrative of Colonel James Smith deserves a chapter by itself, not only because it is charming, but because it shows the Indians in a truer and kindlier light than they were often able to show themselves.
Smith was born in Franklin County, Pennsylvania, which in 1737 was the frontier of the white settlement, and he was taken prisoner in 1755, by a small party of Delawares, near Bedford, while he was helping to cut a road for the passage of General Braddock’s ill-fated expedition against the French. The Indians hurried from the English border, and forced him to run with them nearly the whole way to Fort Duquesne, which afterwards became Fort Pitt, and is now Pittsburg. A large body of savages was encamped outside the post, and there Smith expected to be burned to death with the tortures he afterwards saw inflicted upon many other prisoners; but he was only made to run the gantlet. Two lines of Indians were drawn up, with sticks in their hands, and Smith dashed at the top of his speed between their ranks. He was cruelly beaten, and before he reached the goal he fell senseless. When he came to himself he was in the hands of a French surgeon. He was well cared for, and he lived in hopes of rescue by Braddock’s army, which was marching against Fort Duquesne in greater force than had ever been sent into the wilderness. But while he was still so broken and bruised as to be scarcely able to walk, the Indians came in with plunder and prisoners from the scene of their bloody victory over the British troops.
A little later, Smith’s captors claimed him from the French, and carried him to an Indian town on the Muskingum. The day after their arrival a number of the Indians came to him, and one of them began to pull out his hair, dipping his fingers in ashes to get a better hold, and plucking it away hair by hair till it was all gone except a lock on the crown. This they plaited with strings of beadwork and silver brooches, and then they bored his ears and nose and put rings in them. They painted his face and body in different colors, hung a band of wampum about his neck, and fitted his arm with bracelets of silver. An old chief led him into the street of the village, and gave the alarm halloo, when all the Delawares, Caughnewagas, and Mohicans of the place came running, and formed round the chief, who held Smith by the hand, and made them a long speech. He then gave Smith over to three young squaws, who pulled him into the river waist-deep, and made signs to him that he should plunge his head into the water. But Smith’s head was full of the tortures of the prisoners whom he had seen burnt at Fort Duquesne; he believed all these ceremonies were the preparations for his death, and he would neither duck.
He struggled with them, amidst the shouts and laughter of the Indians on the shore, until one of them managed to say in English, “No hurt you,” when he suffered them to plunge him under the water and rub at him as long as they chose.
By this means they washed away his white blood, and he was adopted into the tribe in place of a great chief who had lately died. He seems never to have known why this honor was done him; but he was then a lusty young fellow of eighteen who might well have taken the fancy of some of his captors; and he probably fell into their hands at a moment which their superstition rendered fortunate for him.
When the squaws had done with him, he was taken up into the council house of the village, where he was dressed in a new ruffled shirt, leggins trimmed with ribbons and wrought with beads, and moccasins embroidered with porcupine quills. His face was painted afresh, and his scalp lock tied up with red feathers; he was given a pipe and tobacco pouch and seated upon a bear skin, while one of the chiefs addressed him in the presence of the assembled warriors. “My son,” so the speech was interpreted to Smith, “you are now flesh of our flesh and bone of our bone. You are taken into the Caughnewaga nation, and initiated into a warlike tribe; you are adopted into a great family... in the room and place of a great man. After what has passed this day, you are now one of us by an old strong law and custom. My son, you have now nothing to fear; we are now under the same obligations to love, support, and defend you, that we are to love and defend one another; therefore you are to consider yourself as one of our people.”
A grand feast of boiled venison and green corn followed, and Smith took part in it on the same terms as all the rest of his tribe and family. In due time he found out that no word the chief had addressed him was idly spoken, and he began to live the life of the savages like one of themselves, under the affectionate care and constant instruction of his brethren. He was given a gun, at first, and sent to hunt turkeys, but he came upon the trace of buffalo, and was lured on by the hope of larger game, and so lost his way. The Indians found him again easily enough, but as a punishment for his rashness his gun was taken from him, and for two years he was allowed to carry only a bow and arrows. Once when the hunters had killed a bear and he went out with a party to bring in the meat, Smith complained of the weight of his load; the Indians laughed at him, and to shame him they gave part of his burden to a young squaw who already had as much as he to carry. At another time, he went to the fields with some other young men to watch the squaws hoeing corn; one of these challenged him to take her hoe, and he did so, and hoed for some time with the women. They were delighted and praised his skill, but when he came back to the village, the old chiefs rebuked him, telling him that he was adopted in the place of a great man, and it was unworthy of him to hoe corn like a squaw.
Smith owns that he never gave them a chance to chide him a second time for such unseemly behavior. After that he left all the hard work to the squaws like a true Indian, and guarded his dignity as a hunter. He was never trusted, or at least he was never asked, to take part in any of the forays against the white frontier, when from time to time parties were sent to the Pennsylvania borders to take scalps and steal horses. It was a sorrowful thing for him when his savage brethren set forth on these errands of theft and murder among his kindred by race, and it was long before he could make the least show of returning their affection.
It was not until they gave him back some books which they had brought him from other prisoners, but had then taken from him for some caprice, that he says he felt his heart warm towards them. They pretended that the books had been lost, but declared that they were glad they had been found, for they knew that he was grieved at the loss of them. “Though they had been exceedingly kind to me,” he says, “I still as before detested them, on account of the barbarity I beheld after Braddock’s defeat. Neither had I ever before pretended kindness, or expressed myself in a friendly manner; but now I began to excuse the Indians on account of their want of information.”
The family which Smith had been taken into did not stay long in the Muskingum country, but began the wandering life of the hunters and trappers, working northward mostly, and visiting the shores and waters of Lake Erie. It was all very pleasant and full of a wild charm while the fine weather lasted, especially for the men, who had nothing to do but to bring in the game and fish for the squaws to cook and care for. The squaws made the sugar in the spring; they felled the trees and fashioned from the barks the troughs to catch the maple sap, which they boiled down into sugar; they planted and tended the fields of corn and beans; they did everything that was like work, indoors and out, and the men did nothing that was not like play or war. While their plenty lasted, it was for all; when the dearth came, every one shared it. But in this free, sylvan life there was the grace of an unstinted hospitality. The stranger was pressed to make the lodge of his host his home, and he was given the best of his store. One day when his Indian brother came in from the hunt, Smith told him that a passing Wyandot had visited their camp, and he had given him roast venison. “And I suppose you gave him also sugar and bear’s oil to eat with his venison?” Smith confessed that as the sugar and bear’s oil were in the canoe, he did not go for them. His brother told him he had behaved just like a Dutchman, and he asked, “Do you not know that when strangers come to our camp we are to give them the best we have?” Smith owned that he had been wrong, and then his brother excused him because he was so young; but he bade him learn to behave like a warrior, and do great things, and never be caught in any such mean actions again.
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