Part 1

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TRADITIONS OF THE NORTH AMERICAN INDIANS:

BEING

A SECOND AND REVISED EDITION OF

"TALES OF AN INDIAN CAMP."

JAMES ATHEARN JONES.

IN THREE VOLUMES.

VOL. I.

LONDON: HENRY COLBURN AND RICHARD BENTLEY, NEW BULINGTON STREET. 1830 F. SHOBERL, JUN., LONG ACRE.

WASHINGTON IRVING, ESQ.

THESE VOLUMES ARE RESPECTFULLY INSCRIBED BY HIS FRIEND AND COUNTRYMAN, THE AUTHOR.

ADVERTISEMENT.

It has been thought that the introduction prefixed to the first edition, and which was intended as a mere framework upon which to hang the traditions, was not satisfactorily contrived, and that the title did not set forth the true nature of the work. I think so myself, and have therefore suppressed that introduction, and given to the work a strictly accurate title. I have supplied the place of the introduction with a brief statement of the opportunities I have had of studying the Indian character, and with an exhibition of proofs of the genuineness of the traditions themselves. The public having been pleased to say that "if the matter was genuine, the manner was good," and that a successful attempt to "stamp the legends with the character of authenticity" would elevate them to the dignity of "historical records," I have been at some pains to collect and offer the required proofs.

INTRODUCTION.

I was born within twelve miles of a principal tribe of Indians, within two miles of a small band, and within six miles of two other small bands, of that tribe. They were a remnant of the Pawkunnawkuts, who, at the first settlement of the country, were a very numerous, powerful, and warlike nation, but at the time of my birth had dwindled in numbers to about five hundred souls, and were restricted in territory to some six or seven thousand acres. They then, and at present, sank their primitive appellation in the less poetic name of Gayheads, which was given them by the white people with reference to the little elbow or promontory of land where they lived. Though the manners and customs of the Whites had made sad inroads on the primitive Indian character, there yet remained, at the time of my birth, enough to make them objects of ardent and profitable interest.

The recollections of my earliest childhood are of Indians. My grandfather had an old Indian woman in his house for the greater part of the first fifteen years of my life. Our house-servants and field-labourers were chiefly Indians. It was my grandfather's custom, and had been that of his ancestors, ever since their settlement, a hundred and fifty years ago, in the vicinity of the tribe, to take Indian boys at the age of four or five years, and keep them until they had attained their majority, when they usually left us, chiefly to become sailors--an employment in which their services were specially valued. During my minority we had three of these little foresters in our house, and these drew around them their fathers, and mothers, and sisters, and brothers: very frequently our house was an "Indian Camp" indeed. From the boys I learned the sports and pastimes of Indian childhood, and, from the aged, their traditional history and wild legends of supernatural horrors. So thoroughly has my mind become imbued with their superstitions, that at times I find difficulty in reconciling myself to the plain matter-of-fact narratives of the men of my own creed and colour. I have to pinch myself like one awaking from an unpleasant dream, and to say to the wild creations of Indian fancy, "Ye are shadows all."

It is quite impossible that any one, who has not been among and "of" the North American Indians, should be able to form even a tolerable idea of the extent to which they are acted upon by their superstitions. They are governed entirely by them; they enter into their conceptions of every occurrence. The old Indian woman, before mentioned, afforded a striking example of the strength of their faith in these "thick coming fancies." There was nothing, I believe I may say in the world, which was not with her a "spirit." The waves were "spirits"--the meteors were "spirits"--the winds singing their lullabies were "spirits"--the thunders were "spirits." In the long winter evenings, when seated before the wood fire, which at that season of the year is perpetually burning on a New England hearth, the sound was heard of a cricket chirping in the hollow wood; starting with alarm she would exclaim "a spirit!" and minutes would elapse before she would regain her composure. Seated in a little chair at her side, how I used to enjoy her long but never tedious stories of the wonderful things she had seen and heard--of the phantoms which had visited her bedside, or whispered strange things in her ear--of the several conversations she had had, face to face, with the Father of Evil! Once in particular she had seen the latter grim personage when she was returning from a "husking frolic," i.e. an assemblage of persons met for the purpose of stripping the husks from Indian corn. She described him as a rather tall and exceedingly gaunt old gentleman, wearing his hair much as Andrew Skurliewhitter is described as wearing his in "The Fortunes of Nigel;" his face the colour of flame, his eyes green as grass, an enormous yellow cocked hat upon his head, and his robe of woven sea-weed. She averred that he had neither a club foot as some have pretended, nor a "sooty black skin" according to the opinion of others. She described the spot where she saw him with such exceeding accuracy, that I never thereafter, for more than ten years, passed the particular "bush in the little valley, three steps from the gate," by daylight, without a shudder, and never at all by night. She had seen the spirit of her mother, too, employed in knitting woollen hose for her father's spirit. There was not one of my ancestors to whom she had been personally known--and she was very aged at the time of my birth--who had not appeared to her after death, each "with a circumstance" whose simplicity and truth to nature almost impressed you with a belief that such a thing had really been.--I implicitly believed all old Mima's stories, for could I be made to entertain a suspicion that she who watched every night by my pillow, and gathered me berries, and waded into the water to pluck lilies for me, and procured me a thousand playthings--the devices of savage ingenuity--could tell me false tales? It was from this aged Indian woman that I heard some of the traditions which are recorded in these volumes; and from these preceptors and playmates of my childhood I acquired that acquaintance with their manners, customs, and superstitions, and knowledge of their disposition, and imbibed that sympathy with their sufferings, which have led to the publication of these volumes. I feel, indeed, a singular interest in them--an interest the strength of which is scarcely to be accounted for on the common principles of youthful friendships.

My acquaintance with them did not terminate with the period which sent me forth into the wide world a traveller for gain or pleasure, an adventurer in quest of wealth or happiness. I have since travelled among the Chickasaws, the Cherokees, the Creeks, and the Shawanos, besides the nondescripts who figure in the drunken riots which daily occur on the Levee of the city of New Orleans. And my frequent visits to the scenes of my childhood, and renewal of acquaintance with the red associates of my youth, have served to keep alive and vivid the recollections of the period which may be said to have afforded me almost as many opportunities of studying their character as if I had been born an Indian.

I conceived, more than ten years ago, the idea of collecting the various traditions and popular Indian stories, with a view to their publication at a convenient day. Believing that a collection of their traditions, illustrated by elaborate notices of their peculiar customs and manners, would be both instructive and amusing, I set myself down to the reading of the books which should add to the fund of legendary lore I had acquired by my residence among them. In all my travels, and these have been through every state but one in the American Union, and the "territories," with the exception of Michigan and the "North Western," my inquiries have been for "Indians," and respecting "Indian traditions." If I saw an Indian, I questioned him as to his ideas of a future state, the creation of man, &c. and endeavoured to wile from him an "auld warld story," to use Edie Ochiltree's language. I think I have never lost sight of my object in any situation where any thing could be done for its advancement.

I had been early led to place a greater value upon the traditions of the Indians than has been attached to them by those who do not view them as a series of authentic annals. For myself, I hold them in the light of historical records, mixed up indeed with much that is fabulous, but not in a greater degree than the early annals of other unenlightened nations, who could not perpetuate them by means of letters. After all it will remain for the reader to fix the degree of estimation in which these traditions shall be held, and to determine the degree of credit that is to be attached to them.

I cannot but think that I have rendered an acceptable service to the world in preserving these traditions from the oblivion that surely awaits them in their uncollected state. The North American Indians are a people, who, in the nature of things, and according to that which has happened to all, are doomed to be of the number of those

The sole memorial of whose lot Remains--they were, and they are not.

In a very few years nothing will remain of them but a nameless barrow. The day may come, when even conjecture will be at fault, as with the builders of the western mounds, in determining who they were, from whom they originated, what were their peculiar opinions, and the various other matters and things concerning them.

It has been by some thought necessary that I should present to the public proofs of the genuineness of these traditions. I shall proceed to give such as I have been able to collect, and the nature of the case will admit of my offering. Where they rest on my own word that they are authentic, the corroborating testimony I rely upon is their asserted conformity with Indian ideas, opinions, customs, and phraseology.

The first tradition, in the collection, "The Man of Ashes," is referred to by Mr. Johnstone, residing at Piqua, in the state of Ohio, and acting as agent for the American government among the Shawanos tribe at that place, in a communication made by him to the American Society of Antiquaries, and published in the first volume of their Transactions. Not having that work at hand, I cannot name the page. I also heard it from a Shawano when I was at Piqua, in 1823. It is probably an account mixed up with much that is fabulous of their first meeting with, and massacre of, a party of white people in alliance with a hostile tribe.

The second tradition, "Pomatare, the Flying Beaver," was related to me at the same time by the same Indian. It is also briefly referred to by Mr. Johnstone, in the communication in which mention is made of the first tradition. Many other writers speak of a tradition current among the Indians, of their having crossed the sea to arrive at their present place of residence. I cannot help regarding it as a very strong corroboration of this tradition, that all the American Indians call the world--i.e. the place where they dwell--their ideas extend no further--an "island." Does not the universality of this opinion prove that they are from a common stock, and once--perhaps ages ago--had demonstration of the fact that water flows between the continent upon which they now dwell, and that from which the tradition supposes they came?

The tradition entitled "The Alarm of the Great Sentinel," (Vol. 1, p. 61,) rests on the authority of Heckewelder, the well-known Moravian missionary at Bethlehem, Pennsylvania, and may be found in "Transactions of the American Philosophical Society." (Phila., 1819, Vol. 1, p. 206). Much controversy has prevailed in America respecting the degree of credit to be attached to this writer. None have pronounced him dishonest, but several have accused him of having a very strong bias towards the Indians, and of permitting his prejudices to colour his elaborate accounts of their modes and manners. Two very able writers, Mr. Duponceau, and Mr. Rawle, have come forward to vindicate him from the charge of partiality, and I think have fully done so. The tradition probably refers to an unsuccessful attempt at surprisal by their enemies.

"The Mother of the World" is told briefly in Hearne's "Journey to the Northern Ocean," p. 342. Hearne has been generally reckoned an accurate reporter of what he heard and saw on that journey. His assertion that the Indians have no religion is, however, totally untrue. Mackenzie also refers to the same tradition, in his "General History of the Fur Trade," prefixed to his "Voyage to the Northern Ocean." (London, 1801, quarto, cxviii). Mackenzie is a high authority in all that relates to the Indians.