Читать книгу History of the Early Settlement of the Juniata Valley - U. J. Jones - Страница 4

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When the persevering and adventurous Anglo-Saxon first entered the wilds of the Juniata, his eye, as far as it could reach, beheld nothing but a dense forest; but his quick penetration observed its natural beauties, its advantages, and the fertility of its soil. Hence he did not long stand upon the crest of the Tuscarora Mountain, debating the advantages to be derived from making it his home, or the risk he was taking upon himself in doing so, but plunged boldly down into the valley and called it his own. He found it peopled with dusky warriors and their families, who received him with open arms; and the golden hues of hope for the future lightened his cares, and made his privations no longer a burden. On the banks of the beautiful river the majestic stag trod, a very monarch; and the pellucid stream, from the bubbling brooks that formed it, to its mouth, was filled with the noble salmon and sportive trout, with little to molest them; for the Indians did not possess the penchant for indiscriminate slaughter of game which characterized their successors. They held that the land was given to human beings by the good Manitou for a dwelling-place, and not for the purpose of being broken up and cultivated for game. The fish and game were also a free gift from the same spirit, for the support of his people. Hence hunting and fishing for more than what would supply immediate and absolute wants were held in supreme contempt by the red man.

The Indians found in the valley, when the whites first invaded it, belonged to three or four tribes—the Delawares, Monseys, Shawnees, and probably the Tuscaroras; all of whom, with the exception of the latter, belonged to one of the eight great Indian confederations scattered over the land, from the Rocky Mountains to what they called, in their figurative language, the rising of the sun. These Indians called themselves the Lenni Lenape, or "original people," of which the Delawares and Monseys were by far the most numerous of the tribes settled in the valley. The Shawnees, a restless, lawless, and ferocious band, were threatened with extermination by a powerful foe in Florida, when they came to Pennsylvania and craved the protection of the Lenapes, which was granted to them, and they were permitted to settle upon the lands of the Delawares. The Delaware Indians soon discovered that the Shawnees were quarrelsome and treacherous neighbors, and their company not desirable. Notice was given them to quit, and they settled upon the flats of the Susquehanna, near Wilkesbarre, and from thence they found their way to the Juniata; and there is little doubt but that they were first and foremost in the depredations committed during the French and Indian wars, as well as during the American Revolution. The Tuscaroras did not claim to belong to the Lenape tribes, yet a large portion of them lived in their territory. They came from the South, and joined the Aquanuschioni, or "united people," known in history as the Six Nations. As they did not speak the language of either the "united people" or the "original people," it would appear that they were people on their own account, enjoying a sort of roving commission to hunt the lands and fish the streams of any of "their cousins," as they styled all other tribes.

The Conoy Indians settled in the valley in 1748. They left the Delaware on the strength of a promise made them by the proprietary government that they should be remunerated. The debt, however, we presume, must have been repudiated, for we find that an Indian orator named Arruehquay, of the Six Nations, made application to Governor Hamilton, during a "talk" in Philadelphia on the 1st of July, 1749, for something for them. The governor, quite as much of an adept at wheedling the savages as the proprietors themselves, returned the Conoy wampum, and "talked" the Seneca orator out of the belief that they owed the Conoys a single farthing, in consequence of their having left their land and settled among the nations of the Juniata of their own free will and accord. He ruled out the Conoy claim, and confirmed his opinion by sending them a string of government wampum. Whether this satisfied the Conoys or not does not appear upon the record. We think not—at least we should not suppose that they were half as well satisfied as the Six Nation deputies, who carried away, among other plunder, a quantity of tobacco and pipes, fifty ruffled shirts, and a gross and a half of brass jewsharps!

The Nanticokes settled about the mouth of the Juniata in 1748 or 1749, and in after years spread westward toward the Ohio. This portion of the tribe, when it first came to the Juniata, was not very formidable; but it increased and became powerful.

A number of Mengues, Mingoes, or Iroquois, of the Six Nations, settled a few years afterward in Kishacoquillas Valley, now Mifflin county.

Of all the savages in the valley, the Mingoes were probably the most peaceably disposed, although it is a well-attested fact that they were a brave and warlike band. The fathers of the principal chiefs of the Mingoes, settled in the Juniata Valley, had been partially (if we may use the term) Christianized by the teachings of the Moravian missionaries, Heckwelder, Zinzendorf, and Loskiel; and this may account for their desire to live on terms of amity and friendship with their pale-faced brethren.

As the Delawares, or Lenapes, claimed to be the original people, we must come to the conclusion that they came toward the east before the Iroquois. They probably came from a northern direction, while the united people worked their way from the northwest to the northeast. To call these men original people, in the sense in which they applied it, may have been right enough; but to apply the term to them of original, as occupants of the country, is a misnomer, not only according to their own oral traditions, but according to the most indubitable evidence of antiquarians and geologists.

The traditions of the Lenapes were, in effect, that their ancestors were a mighty band of fierce warriors, who came from the setting of the sun, part of the way by canoes, and the balance of the way over land—through dense forests, beautiful valleys, over lofty mountains. In their triumphant march they met but one foe, whom they trampled under their feet as the buffalo does the grass under his hoofs, and that this weak and effeminate foe was entirely exterminated.

These traditions, vague as they are, and as all oral traditions forever must be, have certainly a foundation in fact. Drake, whose Indian history is regarded as the most reliable, gives it as his opinion, formed only after all the facts could be collected and all the traditions fully digested, that the Indians originally came from Asia, by way of Behring's Straits.

The patient investigations made by antiquarians have long since settled the fact, to the entire satisfaction of most people, that a race did exist in this country prior to the advent and on the arrival of the Indians. The relics of this race, consisting of vases, pipes, earthenware, etc., found during the last century, indicate not only a race entirely different from the Indians, but one much farther advanced in civilization. The Indians, however, it would appear, either scorned their handicraft, or never took time to examine thoroughly the habits of these people before they exterminated them in order to possess their country. These relics bear a marked resemblance to those dug from ruins in Egypt, as well as those found in Peru. In fact, the vases, and some of the earthenware, bear such a strong resemblance to the Peruvian antiquities, that it is the settled conviction of some that the earlier settlers of both North and South America were identical, and that the original stock was a tribe of Egyptians.

Some writers have asserted that these early inhabitants were non-resistants. This is most unquestionably an error. The traditions of the Indians say that their ancestors fought many battles before they conquered the country; but that they always were victorious. Of course, this might be mere vain boasting by the Indians of their ancestors' prowess and skill in war, and such we would look upon it, if their oral history was not strengthened by the fact that, on the banks of the Miami, Muskingum, Kanawha, and Ohio Rivers, ancient fortifications, or at least well-defined traces of them, have been found. Nor is this all; tolerably well-executed implements, evidently intended for warlike purposes, have been taken from mounds, as well as many unmistakable stone arrow-heads.

Whether this anterior race existed to any considerable extent along the Juniata we are not prepared to say; but that some of them once lived here is more than probable, although antiquarians have failed to extend their researches to the valley. Among the evidences to induce the belief that these ancients once occupied our land, we shall refer to the most prominent, leaving the reader to make his own deductions.

When the excavation for the Pennsylvania Canal was going on, a laborer dug up, near Newport, a stone shaped like a Greek Cross. The formation of the stone bore unmistakable evidence that it was not a mere freak of nature. This attracted attention, and the stone was thoroughly cleansed, when the transverse was found to contain hieroglyphics, plainly marked with some sharp pointed instrument. Persons who saw it supposed that the French might have given it to the Indians, and that they used it for a purpose similar to that for which the Standing Stone was used, and that they brought it from Canada to the Juniata. This supposition was based upon the formation of the stone; but, strange to say, the hieroglyphics bore no resemblance to any thing pertaining to the modern Indians. It may, therefore, have belonged to the anterior race, and the person who shaped it may have been utterly ignorant of the fact that it was the symbol of the Christian religion. The cross was sent to Philadelphia to be submitted to the inspection of the savans of the Historical Society, but was lost on the way; at all events, it never reached its intended destination.

Speaking on the subject of antiquities with a physician some years ago—probably the late Dr. Coffey—he informed us that a skeleton was dug up near Frankstown, which he did not believe belonged to any of the tribes of Indians whose mounds are scattered so profusely along the Juniata. He arrived at this conclusion from numerous personal observations he made. In the first place, the body retained a portion of dried withered flesh, and portions of papyrus or bark-cloth enveloped the body, so that it must have undergone some species of embalming before sepulture. Embalming was unknown to the Indians. Secondly, the body was in a horizontal position, north and south, whereas the Indians always buried in a sitting posture, with the face to the east. And, finally, the body was buried alone, while the Indian method was to have one common grave for all who died for years. Some articles were found when the skeleton was exhumed; but they were so much corroded as to be useless even for scientific investigation.

In breaking up a piece of new ground in Kishacoquillas Valley some twenty-five, or probably thirty, years ago, traces of a well-defined wall were discovered, which was traced, and found to enclose about an acre of ground. Although the stones that formed this wall were the ordinary stones found along the stream, fashioned and shaped by the great Architect of the world himself, it is certain that human hands placed them in the position in which they were found. The whole thing was destroyed before any mention was made of it.

In addition to these evidences, we have heard of arrow-heads and pottery being dug up in other sections of the valley; but, taking it for granted that they were all Indian relics, no effort was ever made to have a thorough investigation of their origin.

How long this continent was occupied by the Indians found here on the arrival of the Northmen is a mooted point, on which no two historians can agree. The Indian method of computing time by moons is rather vague to base a calculation upon. Those who contend that they originated from one of the lost tribes of Israel, endeavor to prove that they have been here for many centuries; while others, basing their calculations upon the usual increase of the human family, think that the numbers found here on the discovery of the continent would indicate that they had been here but three or four centuries. This we think a reasonable conclusion, for it is an undisputed fact that the Indians, previous to the advent of the whites, multiplied quite as rapidly as their civilized brethren; while the tender care and solicitude they evinced for children and aged people induces the belief that the deaths among them were not in proportion as one to six to the births.

We now come to the religious belief of the savages found in the Juniata Valley. The general impression of persons who have not read Indian history is that they were idolaters. Such, however, is not the fact. They worshipped no "graven image." Their belief was based upon a supreme good and an evil Manitou or spirit, and their subordinates—the former of which they worshipped, while the anger of the latter was appeased by propitiatory offerings or sacrifices. It is true they had images, in the form of a head carved out of wood, which represented the good Manitou, and which they wore around their necks as a talisman against disease and to insure success in great undertakings; but even Loskiel, who spent a long time among them as a missionary, makes no mention of their worshipping their inanimate gods. Their worship generally consisted of sacrificial feasts, sometimes by the entire tribe, and at other times by single families. In the fall they invariably had a sort of general harvest-home gathering, when bear's-meat and venison were served up—the universal custom being to eat all prepared. When provisions were scarce, such an arrangement was no doubt satisfactory; but we can well imagine that when there was an undue proportion of meats to guests the custom must have proved exceedingly irksome. After the meal, the monotonous drum and the calabash with pebbles were brought out, and those who had not gorged themselves to repletion joined in the dance. One of the chiefs usually chanted a hymn, or rather song, of irregular measure, in praise of the Manitous, and extolling the heroic deeds of the ancestors of the tribes. A second religious performance consisted of a sacred dance, in which the men alone appeared, in almost a state of nudity, with their bodies covered with pipe-clay. This was probably a dance of humble contrition. A third feast, or religious observance, consisted of some ten or a dozen of the oldest men and women of a tribe enveloping themselves in deer-skins, standing with their faces to the east, and petitioning the good Manitou to bless all their benefactors. There were other religious rites and sacrifices, which can be of little general interest to the reader, such as a sacrificial feast in honor of fire, another to propitiate the Manitou before going to war, &c. We shall, therefore, conclude this part of the subject by giving the story of an old trader who traded through the valley in 1750. Of course we did not get it direct from his own lips, for he has been dead and in his grave for many years; but, even if we did get it second-hand, it is nevertheless true.

Some time in the spring of 1750, the old trader, whose name has now escaped our memory, received a pressing invitation to visit Standing Stone a day or two before the first full moon in September, as a grand feast was to come off at that time, which would be attended by six or eight tribes. The trader, foreseeing the chance of brisk barter, brought a large quantity of goods from Lancaster, on pack-horses, and arrived a day or two before the sports commenced. He found preparations made for a large company; and he accordingly pitched his tent on the hill, while the wigwams of the Indians stood upon the flat near the mouth of Stone Creek. On the day on which the feast was to commence, the trader was awakened at an early hour by the loud whoops of the savages already arriving to take part in the ceremonies. The day wore on; and when the sun reached the zenith a thousand warriors and their squaws, in their best attire, had gathered upon the greensward. At the hour of twelve o'clock precisely, a chief, whom the trader supposed to be at least a hundred years of age, arose from the ground, while all the rest retained a cross-legged, sitting posture. The trader understood enough of the Delaware language to ascertain that the feast was one which took place every hundred moons, to render thanks to the Manitou for preserving them a great people. After congratulating the different tribes, and welcoming them to this friendly reunion, an immense pipe was brought into the arena, which passed from mouth to mouth, each man taking but a single whiff. Of course the women formed the outer circle, and took no further part in the proceedings than merely looking on. Two half-grown lads followed the big pipe with a small bag of Kinnikinique, and ever and anon replenished the bowl. This consumed an hour, during which time there was profound silence. The old sachem then arose, and said the balance of the day would be given up to festivities. The assemblage broke up into small parties, and as each tribe had their medicine-men, musicians, and prophets along, the tum tum of the drum and the wild chant were soon heard, and the dusky sons and daughters of the forest went into the dance of the gay and light-hearted with a thousand times more vigor than the beau and belle of the modern ball-room.

Many of the Indians called upon the trader, and were anxious to barter for "lum;" but, notwithstanding that he had five kegs of rum, and the most friendly feeling existed between himself and the tribes, he refused to deal. In fact, he was a prudent man, and did not consider it altogether safe. The festivities of the day and part of the night were kept up with dancing, singing, and howling. The, next day, religious exercises followed; and on the third a very solemn and impressive ceremony was to take place, to wind up the meeting, at which the trader was urgently invited to be present, and in an evil moment gave his consent to do so. Accordingly he sold all of his barrels or kegs of rum, packed up the balance of his goods, and started his pack-horse train to Aughwick, himself and horse alone remaining behind.

At the appointed time in the evening for the feast, a large fire of dry wood was built, and the savages commenced dancing around it, howling, and throwing their bodies into the most violent contortions, first stepping three or four feet forward, with the body inclined in the same direction; then, throwing the body backward, moved on, keeping time with the drum and the chant. As one party got tired, or probably roasted out, they danced away, and another set took their places. When the fire burnt fiercest, and the lurid flame lit the surrounding hills, a wild chorus was sung in unison that might have been heard for miles. This, the trader was told, was the loud hymn of adoration. He did not dispute the assertion. The rum he had sold the Indians began to work, and the old fox was enjoying some funny scenes not set down in the bills of the day. Occasionally a chief, under the wild influence of the fire-water, would make a misstep and tramp upon the burning coals. To see him quitting in a hurry afforded the trader an infinite deal of amusement. At length the pile was reduced to coals, when an Indian brought forth from a wigwam a live dog, and threw him upon the burning embers. Another and another followed, until ten dogs were thrown upon the fire. Of course they tried to escape, but the Indians hemmed them in so completely that this was a matter of impossibility. They set up a dreadful howl, but the Indians drowned the canine noise by another stave of their loud chorus. The odor of the roasting dogs did not sit well upon the trader's stomach, and, bidding adieu to his immediate acquaintances, he expressed a determination to leave for Aughwick. This his friends would not permit, and insisted most vehemently that he should see the end of it. As he had seen considerable fun, he thought he might wait and see it out, as the carcasses of the dogs would soon be consumed. In this, however, he was mistaken, for the medicine-men drew them from the fire, placed them upon wooden platters, and cut them into pieces. Five or six of them carried them around among the auditory, offering to each chief a piece, who not only took it, but eagerly ate it. The conclusion of this feast we give in the trader's own words:—