Читать книгу A History of Southern Missouri and Northern Arkansas - William Monks - Страница 4

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In the year 1844 father sold out and in May started to move to the state of Texas; crossed the Mississippi river at Green's old ferry, came by the way of Jackson, Missouri, and traveled the old military road made by the government troops in removing the Cherokee Indians from the state of Alabama to their present location—only road leading west—and in July of the same year (learning that it was very dangerous for a man to take his family into the state of Texas on account of the Indians), he concluded to locate in Fulton county, Arkansas, purchased an improvement and located on what is known as Bennett's river, about 25 miles from where West Plains is now located. The family at that time consisted of six persons, to-wit: father, mother and four sons, the author then being in his fifteenth year; father, being a farmer by occupation, went to work on the farm. The country at that time was very sparsely settled. The settlements were confined to the creeks and rivers, where were found plenty of water and springs. No place at that time was thought worth settling unless it had a spring upon it. The vegetation was luxuriant, the broom sedge and blue stem growing as high as a man's head—and he upon an ordinary horse. The table lands, which were thought at that time to be worthless, had very little timber growing on them, but were not prairie. There were what were known as post oak runners and other brush growing on the table lands, but the grass turf was very heavy and in the spring of the year the grass would soon cover the sprouts and the stranger would have taken all of the table lands, except where it was interspersed with groves, to have been prairie. The country settled up—some of the settlements being 15 miles apart—yet the early settlers thought nothing of neighboring and assisting each other as neighbors for the distance of 15 miles. At that time Fulton county contained all of the present territory that now includes Baxter, Fulton and a part of Sharp counties; and but a short time previous to the organization of Fulton, all of the territory that now embraces Fulton, Baxter and Sharp; Izard belonged to Independence county and Batesville was the county seat. My father located about five miles from the state line.

Ozark county, in Missouri, joined Fulton county on the state line and all of the territory that now comprises Ozark, Douglas and the west half of Howell, belonged to Ozark county and Rockbridge, its county seat, being located on Bryan's Fork of the North Fork, about 50 miles from the state line. Oregon county contained all the territory that now comprises Oregon, Shannon, and the east end of Howell; and a short time previous all of the territory that now comprises Ripley, Oregon, Carter and Shannon belonged to Ripley county; and all of the territory that now comprises Texas, Dent, Wright and Crawford counties belonged to Crawford county. The country at that time abounded in millions of deer, turkeys, bears, wolves and small animals. I remember as my father was moving west and after he had crossed White Water near what was known as Bullinger's old mill, that we could see the deer feeding on the hills in great herds like cattle, and wild turkeys were in abundance. Wild meat was so plentiful that the settlers chiefly subsisted upon the flesh of wild animals until they could grow some tame stock, such as hogs and cattle. This country then was almost a "land of honey." Bees abounded in great number and men hunted them for the profit they derived from the beeswax. There was no such thing known as a bee moth.

Honeydew fell in such quantities as to completely kill the tops of the grass where it was open. I have known young turkeys, after they were large enough for use, to have their wings so gummed with honeydew that they could not fly out of the way of a dog—have known lots of them to be caught with dogs when they wanted to use them. There was no question in regard to there being honey when you cut a bee tree, if the hollow and space in the tree were sufficient and the bees had had time to fill it. I have known bee trees being cut that had 8 and 10 feet of solid comb that was candied and grained. When my father first located, beeswax, peltry and fur skins almost constituted the currency of the country. I remember that a short time after my father located, a gentleman came to my father's house and wanted to buy a horse and offered to pay him in beeswax and peltry, and as I had been accustomed to paper currency in the state of Illinois, I asked my father what kind of money peltry was. He laughed and remarked, "Well son, it is not money at all; it is deer skins." A man thought nothing of buying a horse or a yoke of oxen, or to make any other common debt on the promise of discharging the same in beeswax and peltry in one month's time.

The immigration consisted mostly of farmers and mechanics. Among the mechanics were coopers who would make large hogsheads for the purpose of holding the honey after it was separated from the beeswax, and a man then had his choice to use either candied honey or fresh honey. I knew whole hogsheads that were full of candied honey. When men would make a contract to deliver any amount or number of pounds of beeswax, and within a given time, especially in the fall of the year, they would either take a yoke of cattle or two horses and a wagon and with their guns and camp equipage go out from the settlements into what was then termed the "wilderness," and burn bee comb. In a short time the bees would be working so strong to the bait that they could scarcely course them. In the morning they would hunt deer, take off pelts until the deer would lie down, then they would hunt bees and mark the trees until the deer would get up to feed in the afternoon, when they would again resume their hunt for deer. After they had found a sufficient number of bee trees and marked them, the morning following they would go out and kill nothing but large deer; case-skin them until they had a sufficient number of hides to contain the honey that they expected to take from the trees, take the hides to the camp, tie a knot in the fore legs of the hide, take dressed buckskin and a big awl, roll the hide of the neck in about three folds, run two rows of stitches, draw it tight, then go to their wagons with ridgepole and hooks already prepared, knot the hind legs of the skins, hang them over the hooks, take their tub, a knife and spoon, proceed to the trees, stop their team a sufficient distance from the tree to prevent the bees from stinging the animals, cut the tree, take out the honey, place it in the tub, and when the tub was filled carry it to the wagon where the hides were prepared, empty their tubs into the deer skins, return again to another tree and continue cutting until the hides were all filled with honey; then they would return home, take the hides from the hooks on the ridge pole on the wagon, hang them on hooks prepared for the purpose in the smokehouse and then the men's work was done.

The labor of the women then commenced. They would proceed to separate the honey from the beeswax, pouring the honey into hogsheads, kegs or barrels prepared for it, and running the beeswax into cakes ready for the market, while the men were stretching and drying the deerskins. As soon as the deerskins were dried and the honey was separated from the beeswax, they were ready for the market and took their place as currency, while the flesh of the deer, sometimes, when bread was scarce, took the place of both bread and meat, with a change, whenever the appetite called for it, to turkey and other wild game.

At night they would hunt for fur animals, such as raccoon, fox and mink, and stretch their hides; a first-class raccoon hide would sell for 40 to 50 cents; fox, 25 and 30 cents; mink, from 65 to 75c. I have often known the people to pay their taxes, when the collector came around, with fur skins, such as raccoon and fox. The collector would take the hides right at the house and give them a clear receipt for their taxes, both state and county. I have seen collectors leading a horse for the purpose of carrying his fur skins. I have seen the horse completely covered with fur skins, so you could see no part of him but his head and his hoofs and tail—one could not have told there was a horse beneath the load unless he had known it.

The people then had many advantages that they are deprived of now, in the way of wild meat, abundance of honey and fine range. A man could raise all the stock in the way of horses and cattle that he could possibly look after; the only expense was salting and caring for them—didn't have to feed, winter nor summer, except the horses in use and the cows used for milking purposes. While, on the other-hand, they labored under a great many disadvantages, in the way of schools and churches. During the residence of my father in the state of Illinois, we had a very good common school system, and we had three months of school every fall. My father being a farmer, sent me only the three months' term in the fall. I had acquired a limited education before his removal to Arkansas, yet he was interested in giving his children an education. At that time there were no free schools, only subscription schools; teachers generally were incompetent and employed through favoritism, and not upon their qualifications to teach. In a year or two after my father located, the settlement got together and located a school-house site, took their teams, hauled round logs, built them into walls, made a dirt floor, cut out a large window in the side, split a tree and made a writing desk, split small trees, hewed them and made benches for seats, cut a hole in one end of the house, erected a wooden chimney, what was then known as a stick and clay chimney, chinked and daubed the cracks, made a clapboard roof, hung the door with wooden hinges, then the house was considered ready for the school and had the name of teaching a three-months' subscription school; and very often half of the pupils were better scholars than the teachers. All they gained in their education was by attention to study. As the country improved in population, the people improved in the erection of school-houses and church-houses and constructed, in place of the round log school-house and dirt floor, hewed log school-houses with puncheon floors, stick and clay chimneys.

Those pioneer settlers took a great interest in each other's welfare, and the different settlements met together from a distance of 15 to 40 miles and adopted rules and customs binding each other to aid and assist in helping any person who met with any misfortune in the way of sickness, death or other causes that might occur, and I must say that there was more charity and real religion practiced among those pioneer settlers, although many of them were looked upon as being crude and unlettered. There was a great deal of sickness along the streams, especially chills and fever. Immigrants came in, generally in sufficient numbers to form a settlement; and I have known them, very often, after they had located and opened out 10 to 15 acres and put it in cultivation and broke the ground and planted their corn, for the whole family to be taken down at one time with chills and fever, not able even to help each other or administer to their wants. As soon as the information reached the other settlements for a distance of 15 miles or more, the different settlements would set a day to meet at the place with their horses, plows, hoes, wagons, etc.; also provisions, such as bread-stuff and salt. On meeting, they would ascertain the condition of the family or families and learn what they needed in the way of provision, medicine, nursing, etc.; they would then and there agree that the different settlements should divide up the time, set the day for each one to furnish waiters to wait upon them in their sickness, such medicine as they needed, provisions and everything that was necessary to render comfort, and in the morning before breakfast they would go out and kill a deer and as many turkeys as they needed, dress them, prepare them for the cook, who had been brought with them, go into the field after breakfast, plow and hoe the corn, clean out the garden, leave the families in charge of nurses and return again to their respective settlements. Those families, as soon as they were well, not being acquainted with the customs and rules, would meet them and inquire as to what amount they owed them for what they had done for them during their sickness. They would be readily informed, "Nothing. You are not acquainted with our rules and customs. Now, we have obligated and pledged ourselves together not to let any sick or other disabled person suffer for the want of necessary attention, and the only thing we require of you is, if any other person should move into the country and locate, and should be taken down and confined through sickness or any other cause, that you help in furnishing such aid and necessaries as they may need until they are able to again take care of themselves." Now, I have just remarked that there was more real charity and religion practiced among pioneers than there is in the present day. The people then all appeared to be interested in bettering the condition of society.

As soon as it was possible, the different settlements erected church-houses built of hewed timber, floored with puncheons, hewed seats, size of house generally from 18 by 20 to 22 by 25 feet, chinked and daubed. The churches or denominations then were Baptists and Methodists. There didn't appear to be any antagonism or hatred existing between the denominations; the doors were thrown wide open for any minister that might travel through and they all turned out, and you heard nothing said then in regard to "my church" or "your church." They appeared to recognize the fact that it was the Lord's church and that they were the Lord's people. In going to church, sometimes from 1 to 10 miles, they would see flocks of turkeys and herds of wild deer, both going and coming. As soon as the crops were laid by, they would agree among the different settlements as to where a camp-meeting should be held; they would then erect camps or huts, make boards to cover them, erect an arbor, fill the center of it with straw, and to the distance of 25 to 35 miles they would all turn out, irrespective of denomination, and all appeared to enjoy themselves, and the love of Christ appeared to dwell in each heart, and they appeared to be proud of the privilege of meeting each other and worshiping together. If any member belonging to either of the denominations defrauded, or in any way wronged his brother, he was at once waited upon and requested to make reparation to his brother and acknowledge to his brother and to the church, or he was withdrawn from or turned out of the church. The immigration was chiefly from the Middle States, some from the Southern States and very few from the Northeastern States. They were frugal, energetic, honest, intelligent and industrious. As the country increased in population, the facilities of both schools and churches improved.

The customs and habits were entirely different from those existing now; the wearing apparel was entirely home-made; they would raise their cotton, pick it out with their fingers or a hand gin, women would spin their warp, spin their filling, get their different colors from different barks for men's wear; the women used indigo and copperas for the main colors in manufacturing the cloth for dresses, wound their stripes on a stick and then wove it into cloth; you could scarcely visit a house but what you would see a loom, big spinning-wheel and little wheel; sometimes you would see three or four wheels at one house. They made both their every day and Sunday wear; the women appeared to take great pride in seeing who could weave the nicest piece of cloth, make it into a dress, make cloth and make it into what was known as Virginia bonnets, and the men tanned their own leather, made shoes for the whole family. When the women were dressed completely in their homespun they appeared to enjoy themselves, in church, in company or any other gathering, and felt just as independent and proud as the king upon his throne; they appeared to meet each other and greet each other and all appeared to realize the fact that they were human and they had but one superior and that was God. The women spun the warp, spun the wool, wove it into cloth, procured the different barks from the woods and dyed it, the general color being brown, made it with their own hands into coats, pants, undershirts; made overshirts out of homespun cotton and the whole suit was home-made, and very often a cap, made either of the raccoon or a fox, was worn on the head. When men met each other at any public gathering they appeared to be proud of meeting each other; appeared to realize the fact that they were all American citizens and human, bound together by the ties of love and affection, and the highest ambition appeared to be to make each other happy and help one another in time of need.

I don't believe there was as much dissipation by partaking of intoxicants, or other wickedness, as exists to-day among the same number of persons. It is true that then any man who was able to purchase a little still and had a spring could erect his own still house and make his own whiskey without paying any tax or duty upon the same, and anyone of his neighbors who wanted a gallon of whiskey could carry a bushel of corn to the still-house and get a gallon of whiskey in exchange for it. And if men became drunk on the whiskey it did not appear to make them wild and crazy as the whiskey of to-day does.

Men then, as well as now, would have disagreements and fall out and fight, but the custom that prevailed among that class would not tolerate nor allow a man to use weapons, and if two men had a disagreement, one of them being a large, stout man physically, the other being a small man, not equal in strength—if they were together in a public place and the large one would challenge the weaker to fight him, before he could hardly open his mouth, some man present who considered himself to be his equal in physical strength, would just say to him "now then, if you want to fight, that man is not your equal, but I am; get your second and walk out and I will do the fighting for this other man." I have, on different occasions, seen the large man who was challenging the weaker for a fight reply to the challenge and say, "My friend, I have nothing against you; this other man hasn't treated me right," or set out some other reason that he ought to whip him; the man in reply would say, "I don't want to hear another word from you in regard to wanting to fight this other man, and if I do you have got me to fight." Very often I have seen the man shut his mouth and turn away and say nothing more. On the other hand, I have heard a man say to another, "If you want to fight, I am your man; the other man is unable to fight you," and in an instant the other would reply. "Well, sir, I am your man; just as leave fight you as anybody else." They would select their seconds, take a drink of whiskey together, enter into an agreement that whenever the seconds said either one was whipped, that they were to abide by it, unless they found out before their seconds did that they were whipped, and if so, they would manifest it by holloing "enough," when the other person was to stop at once and inflict no more injury. I have often seen them fight until they were both as bloody as butchers and in the end the seconds would have to hollo for one or the other. As soon as they were separated they would go to the same pool or place where there was water and wash themselves, and walk arm-in-arm, laughing and talking and drinking together and remark, "We are now fast friends and we have settled the matter as to which was the best man." And if a man would produce a weapon on either side his own friends would turn against him and he would be forced to put it up at once. Men then appeared to be governed by that higher inspiration, that a man should not use anything that would permanently disable or take the life of his fellow-man; but if one man became pregnant with fight or desire to maim his fellow-man, in order that he should not be disappointed, some man would readily volunteer, who believed that he was his equal physically, and deliver him of all his fighting propensities.