Part 4
Many of the young men were now exercising themselves in a game resembling football, though they commonly struck the ball with a crooked stick made for that purpose; also a game something like this, wherein they used a wooden ball, about three inches in diameter, and the instrument they moved it with was a strong staff, about five feet long, with a hoop net on the end of it large enough to contain the ball. Before they begin the play, they lay off about half a mile distance in a clear plain, and the opposite parties all attend at the centre, where a disinterested person casts up the ball, then the opposite parties all contend for it. If any one gets it into his net, he runs with it the way he wishes it to go, and they all pursue him. If one of the opposite party overtakes the person with the ball, he gives the staff a stroke, which causes the ball to fly out of the net; then they have another debate for it, and if the one that gets it can outrun all the opposite party, and can carry it quite out, or over the line at the end, the game is won; but this seldom happens. When any one is running away with the ball, and is likely to be overtaken, he commonly throws it, and with this instrument can cast it fifty or sixty yards. Sometimes when the ball is almost at the one end, matters will take a sudden turn, and the opposite party may quickly carry it out at the other end. Oftentimes they will work a long while back and forward before they can get the ball over the line, or win the game.
About the 1st of June, 1757, the warriors were preparing to go to war, in the Wyandot, Pottowatomy, and Ottawa towns; also a great many Jibewas came down from the upper lakes; and after singing their war-songs and going through their common ceremonies, they marched off against the frontiers of Virginia, Maryland, and Pennsylvania, in their usual manner, singing the travelling song, slow firing, etc.
About the middle of June the Indians were almost all gone to war, from sixteen to sixty; yet Tecaughretanego remained in town with me. Though he had formerly, when they were at war with the southern nations, been a great warrior and an eminent counsellor, and I think as clear and able a reasoner upon any subject that he had an opportunity of being acquainted with as I ever knew, yet he had all along been against this war, and had strenuously opposed it in council. He said, if the English and French had a quarrel, let them fight their own battles themselves; it is not our business to intermeddle therewith.
Before the warriors returned we were very scarce of provision; and though we did not commonly steal from one another, yet we stole during this time anything that we could eat from the French, under the notion that it was just for us to do so, because they supported their soldiers; and our squaws, old men, and children were suffering on account of the war, as our hunters were all gone.
Some time in August the warriors returned, and brought in with them a great many scalps, prisoners, horses, and plunder; and the common report among the young warriors was that they would entirely subdue Tulhasaga, that is the English, or it might be literally rendered the Morning Light Inhabitants.
About the first of November a number of families were preparing to go on their winter hunt, and all agreed to cross the lake together. We encamped at the mouth of the river the first night, and a council was held, whether we should cross through by the three islands, or coast it round the lake. These islands lie in a line across the lake, and are just in sight of each other. Some of the Wyandots, or Ottawas, frequently make their winter hunt on these islands; though, excepting wild fowl and fish, there is scarcely any game here but raccoons, which are amazingly plenty, and exceedingly large and fat, as they feed upon the wild rice, which grows in abundance in wet places round these islands. It is said that each hunter, in one winter, will catch one thousand raccoons.
It is a received opinion among the Indians that the snakes and raccoons are transmigratory, and that a great many of the snakes turn into raccoons every fall, and raccoons into snakes every spring. This notion is founded on observations made on the snakes and raccoons in this island.
We concluded to coast it round the lake, and in two days we came to the mouth of the Miami of the Lake, and landed on Cedar Point, where we remained several days. Here we held a council, and concluded we would take a driving hunt in concert and in partnership.
The river in this place is about a mile broad, and as it and the lake form a kind of neck, which terminates in a point, all the hunters (which were fifty-three) went up the river, and we scattered ourselves from the river to the lake. When we first began to move we were not in sight of each other, but as we all raised the yell, we could move regularly together by the noise. At length we came in sight of each other, and appeared to be marching in good order; before we came to the point, both the squaws and boys in the canoes were scattered up the river and along the lake, to prevent the deer from making their escape by water. As we advanced near the point the guns began to crack slowly, and after some time the firing was like a little engagement. The squaws and boys were busy tomahawking the deer in the water, and we shooting them down on the land. We killed in all about thirty deer, though a great many made their escape by water.
Here our company separated. The chief part of them went up the Miami River,[4] which empties into Lake Erie at Cedar Point, while we proceeded on our journey in company with Tecaughretanego, Tontileaugo, and two families of the Wyandots.
[4] The Miami of the Lakes, now called Maumee.
As cold weather was now approaching, we began to feel the doleful effects of extravagantly and foolishly spending the large quantity of beaver we had taken in our last winter's hunt. We were all nearly in the same circumstances; scarcely one had a shirt to his back; but each of us had an old blanket which we belted round us in the day, and slept in at night, with a deer or bear skin under us for our bed.
When we came to the Falls of Sandusky we buried our birch-bark canoes, as usual, at a large burying-place for that purpose, a little below the falls. At this place the river falls about eight feet over a rock, but not perpendicularly. With much difficulty we pushed up our wooden canoes; some of us went up the river, and the rest by land with the horses, until we came to the great meadows or prairies that lie between Sandusky and Sciota.
When we came to this place, we met with some Ottawa hunters, and agreed with them to take what they call a ring hunt, in partnership. We waited until we expected rain was near falling to extinguish the fire, and then we kindled a large circle in the prairie. At this time, or before the bucks began to run, a great number of deer lay concealed in the grass in the day, and moved about in the night; but as the fire burned in towards the centre of the circle, the deer fled before the fire; the Indians were scattered also at some distance before the fire, and shot them down every opportunity, which was very frequent, especially as the circle became small. When we came to divide the deer, there were about ten to each hunter, which were all killed in a few hours. The rain did not come on that night to put out the outside circle of the fire, and as the wind arose, it extended through the whole prairie, which was about fifty miles in length, and in some places nearly twenty in breadth. This put an end to our ring hunting this season, and was in other respects an injury to us in the hunting business; so that upon the whole we received more harm than benefit by our rapid hunting frolic. We then moved from the north end of the glades, and encamped at the carrying-place.
About the time the bucks quit running, Tontileaugo, his wife and children, Tecaughretanego, his son Nunganey, and myself, left the Wyandot camps at the carrying-place, and crossed the Sciota River at the south end of the glades, and proceeded on about a southwest course to a large creek called Ollentangy, which I believe interlocks with the waters of the Miami, and empties into Sciota on the west side thereof. From the south end of the prairie to Ollentangy there is a large quantity of beech land, intermixed with first-rate land. Here we made our winter hut, and had considerable success in hunting.
After some time one of Tontileaugo's stepsons (a lad about eight years of age) offended him, and he gave the boy a moderate whipping, which much displeased his Wyandot wife. She acknowledged that the boy was guilty of a fault, but thought that he ought to have been ducked, which is their usual mode of chastisement. She said she could not bear to have her son whipped like a servant or slave; and she was so displeased, that when Tontileaugo went out to hunt, she got her two horses, and all her effects (as in this country the husband and wife have separate interests), and moved back to the Wyandot camp that we had left.
When Tontileaugo returned he was much disturbed on hearing of his wife's elopement, and said that he would never go after her, were it not that he was afraid that she would get bewildered, and that his children that she had taken with her might suffer. Tontileaugo went after his wife, and when they met they made up the quarrel; and he never returned, but left Tecaughretanego and his son (a boy about ten years of age), and myself, who remained here in our hut all winter.
Tecaughretanego had been a first-rate warrior, statesman, and hunter, and though he was now near sixty years of age, was yet equal to the common run of hunters, but subject to the rheumatism, which deprived him of the use of his legs.
Shortly after Tontileaugo left us, Tecaughretanego became lame, and could scarcely walk out of our hut for two months. I had considerable success in hunting and trapping. Though Tecaughretanego endured much pain and misery, yet he bore it all with wonderful patience, and would often endeavor to entertain me with cheerful conversation. Sometimes he would applaud me for my diligence, skill, and activity; and at other times he would take great care in giving me instructions concerning the hunting and trapping business. He would also tell me that if I failed of success we would suffer very much, as we were about forty miles from any one living, that we knew of; yet he would not intimate that he apprehended we were in any danger, but still supposed that I was fully adequate to the task.
Tontileaugo left us a little before Christmas, and from that until some time in February we had always plenty of bear meat, venison, etc. During this time I killed much more than we could use; but having no horses to carry in what I killed, I left part of it in the woods. In February there came a snow, with a crust, which made a great noise when walking on it, and frightened away the deer; and as bear and beaver were scarce here, we got entirely out of provision. After I had hunted two days without eating anything, and had very short allowance for some days before, I returned late in the evening, faint and weary. When I came into our hut, Tecaughretanego asked what success. I told him not any. He asked me if I was not very hungry. I replied that the keen appetite seemed to be in some measure removed, but I was both faint and weary. He commanded Nunganey, his little son, to bring me something to eat, and he brought me a kettle with some bones and broth. After eating a few mouthfuls, my appetite violently returned, and I thought the victuals had a most agreeable relish, though it was only fox and wildcat bones, which lay about the camp, which the ravens and turkey-buzzards had picked; these Nunganey had collected and boiled, until the sinews that remained on the bones would strip off. I speedily finished my allowance, such as it was, and when I had ended my _sweet_ repast, Tecaughretanego asked me how I felt. I told him that I was much refreshed. He then handed me his pipe and pouch, and told me to take a smoke. I did so. He then said he had something of importance to tell me, if I was now composed and ready to hear it. I told him that I was ready to hear him. He said the reason why he deferred his speech till now was because few men are in a right humor to hear good talk when they are extremely hungry, as they are then generally fretful and discomposed; "But as you appear now to enjoy calmness and serenity of mind, I will now communicate to you the thoughts of my heart, and those things that I know to be true.
"_Brother_,--As you have lived with the white people, you have not had the same advantage of knowing that the great Being above feeds his people, and gives them their meat in due season, as we Indians have, who are frequently out of provisions, and yet are wonderfully supplied, and that so frequently, that it is evidently the hand of the great Owaneeyo[5] that doth this. Whereas the white people have commonly large stocks of tame cattle, that they can kill when they please, and also their barns and cribs filled with grain, and therefore have not the same opportunity of seeing and knowing that they are supported by the Ruler of heaven and earth.
[5] This is the name of God, in their tongue, and signifies the owner and ruler of all things.
"_Brother_,--I know that you are now afraid that we will all perish with hunger, but you have no just reason to fear this.
"_Brother_,--I have been young, but now am old; I have been frequently under the like circumstances that we now are, and that some time or other in almost every year of my life; yet I have hitherto been supported, and my wants supplied in time of need.
"_Brother_,--Owaneeyo sometimes suffers us to be in want, in order to teach us our dependence upon him, and to let us know that we are to love and serve him; and likewise to know the worth of the favors that we receive, and to make us more thankful.
"_Brother_,--Be assured that you will be supplied with food, and that just in the right time; but you must continue diligent in the use of means. Go to sleep, and rise early in the morning and go a-hunting; be strong, and exert yourself like a man, and the Great Spirit will direct your way."
The next morning I went out, and steered about an east course. I proceeded on slowly for about five miles, and saw deer frequently; but as the crust on the snow made a great noise, they were always running before I spied them, so that I could not get a shot. A violent appetite returned, and I became intolerably hungry. It was now that I concluded I would run off to Pennsylvania, my native country. As the snow was on the ground, and Indian hunters almost the whole of the way before me, I had but a poor prospect of making my escape, but my case appeared desperate. If I staid here, I thought I would perish with hunger, and if I met with Indians they could but kill me.
I then proceeded on as fast as I could walk, and when I got about ten or twelve miles from our hut I came upon fresh buffalo tracks; I pursued after, and in a short time came in sight of them as they were passing through a small glade. I ran with all my might and headed them, where I lay in ambush, and killed a very large cow. I immediately kindled a fire and began to roast meat, but could not wait till it was done; I ate it almost raw. When hunger was abated I began to be tenderly concerned for my old Indian brother and the little boy I had left in a perishing condition. I made haste and packed up what meat I could carry, secured what I left from the wolves, and returned homewards.
I scarcely thought on the old man's speech while I was almost distracted with hunger, but on my return was much affected with it, reflected on myself for my hard-heartedness and ingratitude, in attempting to run off and leave the venerable old man and little boy to perish with hunger. I also considered how remarkably the old man's speech had been verified in our providentially obtaining a supply. I thought also of that part of his speech which treated of the fractious dispositions of hungry people, which was the only excuse I had for my base inhumanity, in attempting to leave them in the most deplorable situation.
As it was moonlight, I got home to our hut, and found the old man in his usual good-humor. He thanked me for my exertion, and bid me sit down, as I must certainly be fatigued, and he commanded Nunganey to make haste and cook. I told him I would cook for him, and let the boy lay some meat on the coals for himself; which he did, but ate it almost raw, as I had done. I immediately hung on the kettle with some water, and cut the beef in thin slices, and put them in. When it had boiled awhile, I proposed taking it off the fire, but the old man replied, "Let it be done enough." This he said in as patient and unconcerned a manner as if he had not wanted one single meal. He commanded Nunganey to eat no more beef at that time, lest he might hurt himself, but told him to sit down, and after some time he might sup some broth; this command he reluctantly obeyed.
When we were all refreshed, Tecaughretanego delivered a speech upon the necessity and pleasure of receiving the necessary supports of life with thankfulness, knowing that Owaneeyo is the great giver. Such speeches from an Indian may be thought by those who are unacquainted with them altogether incredible; but when we reflect on the Indian war, we may readily conclude that they are not an ignorant or stupid sort of people, or they would not have been such fatal enemies. When they came into our country they outwitted us; and when we sent armies into their country, they outgeneralled and beat us with inferior force. Let us also take into consideration that Tecaughretanego was no common person, but was among the Indians as Socrates in the ancient heathen world; and, it may be, equal to him, if not in wisdom and in learning, yet perhaps in patience and fortitude. Notwithstanding Tecaughretanego's uncommon natural abilities, yet in the sequel of this history you will see the deficiency of the light of nature, unaided by revelation, in this truly great man.
The next morning Tecaughretanego desired me to go back and bring another load of buffalo beef. As I proceeded to do so, about five miles from our hut I found a bear tree. As a sapling grew near the tree, and reached near the hole that the bear went in at, I got dry dozed or rotten wood, that would catch and hold fire almost as well as spunk. This wood I tied up in bunches, fixed them on my back, and then climbed up the sapling, and with a pole I put them, touched with fire, into the hole, and then came down and took my gun in my hand. After some time the bear came out, and I killed and skinned it, packed up a load of the meat (after securing the remainder from the wolves), and returned home before night. On my return my old brother and his son were much rejoiced at my success. After this we had plenty of provisions.
We remained here until some time in April, 1758. At this time Tecaughretanego had recovered so that he could walk about. We made a bark canoe, embarked, and went down Ollentangy some distance, but, the water being low, we were in danger of splitting our canoe upon the rocks; therefore Tecaughretanego concluded we would encamp on shore, and pray for rain.
When we encamped Tecaughretanego made himself a sweat-house, which he did by sticking a number of hoops in the ground, each hoop forming a semicircle; this he covered all round with blankets and skins. He then prepared hot stones, which he rolled into this hut, and then went into it himself with a little kettle of water in his hand, mixed with a variety of herbs, which he had formerly cured, and had now with him in his pack; they afforded an odoriferous perfume. When he was in, he told me to pull down the blankets behind him, and cover all up close, which I did, and then he began to pour water upon the hot stones, and to sing aloud. He continued in this vehement hot place about fifteen minutes. All this he did in order to purify himself before he would address the Supreme Being. When he came out of his sweat-house he began to burn tobacco and pray. He began each petition with "_Oh, ho, ho, ho_" which is a kind of aspiration, and signifies an ardent wish. I observed that all his petitions were only for immediate or present temporal blessings. He began his address by thanksgiving in the following manner:
"O Great Being! I thank thee that I have obtained the use of my legs again; that I am now able to walk about and kill turkeys, etc., without feeling exquisite pain and misery. I know that thou art a hearer and a helper, and therefore I will call upon thee.
"_Oh, ho, ho, ho,_
"Grant that my knees and ankles may be right well, and that I may be able, not only to walk, but to run and to jump logs, as I did last fall.
"_Oh, ho, ho, ho,_
"Grant that on this voyage we may frequently kill bears, as they may be crossing the Scioto and Sandusky.
"_Oh, ho, ho, ho,_
"Grant that we may kill plenty of turkeys along the banks, to stew with our fat bear meat.
"_Oh, ho, ho, ho,_
"Grant that rain may come to raise the Ollentangy about two or three feet, that we may cross in safety down to Scioto, without danger of our canoe being wrecked on the rocks. And now, O Great Being, thou knowest how matters stand; thou knowest that I am a great lover of tobacco, and though I know not when I may get any more, I now make a present of the last I have unto thee, as a free burnt-offering; therefore I expect thou wilt hear and grant these requests, and I, thy servant, will return thee thanks and love thee for thy gifts."
During the whole of this scene I sat by Tecaughretanego, and as he went through it with the greatest solemnity I was seriously affected with his prayers. I remained duly composed until he came to the burning of the tobacco; and as I knew he was a great lover of it, and saw him cast the last of it into the fire, it excited in me a kind of merriment, and I insensibly smiled. Tecaughretanego observed me laughing, which displeased him, and occasioned him to address me in the following manner.
"_Brother_,--I have somewhat to say to you, and I hope you will not be offended when I tell you of your faults. You know that when you were reading your books in town I would not let the boys or any one disturb you; but now, when I was praying, I saw you laughing. I do not think that you look upon praying as a foolish thing; I believe you pray yourself. But perhaps you may think my mode or manner of praying foolish; if so, you ought in a friendly manner to instruct me, and not make sport of sacred things."
I acknowledged my error, and on this he handed me his pipe to smoke, in token of friendship and reconciliation, though at this time he had nothing to smoke but red-willow bark. I told him something of the method of reconciliation with an offended God, as revealed in my Bible, which I had then in possession. He said that he liked my story better than that of the French priests, but he thought that he was now too old to begin to learn a new religion, therefore he should continue to worship God in the way that he had been taught, and that if salvation or future happiness was to be had in his way of worship, he expected he would obtain it, and if it was inconsistent with the honor of the Great Spirit to accept of him in his own way of worship, he hoped that Owaneeyo would accept of him in the way I had mentioned, or in some other way, though he might now be ignorant of the channel through which favor or mercy might be conveyed. He said that he believed that Owaneeyo would hear and help every one that sincerely waited upon him.