CHAP. III.] INDIAN ANECDOTES AND NARRATIVES. 19 Justice.-A missionary residing among a certain tribe of Indians, was one day, after he had been preaching to them, invited by their chief to visit his wigwam. After having been kindly entertained, and being about to depart, the chief took him by the hand and said, "I have very bad squaw. She had two little children. One she loved well, the other she hated. In a cold night, when I was gone hunting in the woods, she shut it out of the wigwam, and it froze to death. What must be done with her?" The missionary replied, "She must be hanged." "Ah!" said the chief, "go, then, and hang your God, whom you make just like her." "No! Magnanimity. A hunter, in his wanderings for game, fell among the back ettlements of Virginia, and by reason of the inclemency of the weather, was induced to seek refuge at the house of a planter, whom he met at his door. Admission was refused him. Being both hungry and thirsty, he asked for a morsel of bread and a cup of water, but was answered in every case, you shall have nothing here! Get you gone, you Indian dog!" It happened, in process of time, that this same planter lost himself in the woods, and, after a fatiguing day's travel, he came to an Indian's cabin, into which he was welcomed. On inquiring the way, and the distance to the white settlements, being told by the Indian that he could not go in the night, and being kindly offered lodging and victuals, he gladly refreshed and reposed himself in the Indian's cabin. In the morning, he conducted him through the wilderness, agreeably to his promise the night before, until they came in sight of the habitations of the whites. As he was about to take his leave of the planter, he looked him full in the face, and asked him if he did not know him. Horror-struck at finding himself thus in the power of a man he had so inhumanly treated, and dumb with shame on thinking of the manner it was requited, he began at length to make excuses, and beg a thousand pardons, when the Indian interrupted him, and said, "When you see poor Indians fainting for a cup of cold water, don't say again, 'Get you gone, you Indian dog!" He then dismissed him to return to his friends. My author adds, "It is not difficult to say, which of these two had the best claim to the name of Christian."* Deception. The captain of a vessel, having a desire to make a present to a lady of some fine oranges which he had just brought from "the sugar islands,” gave them to an Indian in his employ to carry to her. Lest he should not perform the office punctually, he wrote a letter to her, to be taken along with the present, that she might detect the bearer, if he should fail to deliver the whole of what he was intrusted with. The Indian, during the journey, reflected how he should refresh himself with the oranges, and not be found out. Not having any apprehension of the manner of communication by writing, he concluded that it was only necessary to keep his design secret from the letter itself, supposing that would tell of him if he did not; he therefore laid it upon the ground, and rolled a large stone upon it, and retired to some distance, where he regaled himself with several of the oranges, and then proceeded on his journey. On delivering the remainder and the letter to the lady, she asked him where the rest of the oranges were; he said he had delivered all; she told him that the letter said there were several more sent; to which he answered that the letter lied, and she must not believe it. But he was soon confronted in his falsehood, and, begging forgiveness of the offence, was pardoned.. Shrewdness. As Governor Joseph Dudley of Massachusetts was superintending some of his workmen, he took notice of an able-bodied Indian, who, half-naked, would come and look on, as a pastime, to see his men work. The governor took occasion one day to ask him why he did not work and get some clothes, wherewith to cover himself. The Indian answered by asking him why he did not work. The governor, pointing with his finger to his head, said, “I work head work, and so have no need to work with my hands as you should." The Indian then said he would work if any one would employ him. The *Carey's Museum, vi. 40. + Uring's Voyage to N. England in 1709, 8vo. London, 1726. 90 20 INDIAN ANECDOTES AND NARRATIVES. [Book I. governor told him he wanted a calf killed, and that, if he would go and do it, he would give him a shilling. He accepted the offer, and went immediately and killed the calf, and then went sauntering about as before. The governor, on observing what he had done, asked him why he did not dress the calf before he left it. The Indian answered, "No, no, Coponoh; that was not in the bargain: I was to have a shilling for killing him. Am he no dead, Coponoh?" [governor.] The governor, seeing himself thus outwitted, told him to dress it, and he would give him another shilling. This done, and in possession of two shillings, the Indian goes directly to a grog-shop for rum. After a short stay, he returned to the governor, and told him he had given him a bad shilling-piece, and presented a brass one to be exchanged. The governor, thinking possibly it might have been the case, gave him another. It was not long before he returned a second time with another brass shilling to be exchanged; the governor was now convinced of his knavery, but, not caring to make words at the time, gave him another; and thus the fellow got four shillings for one. * The governor determined to have the rogue corrected for his abuse, and, meeting with him soon after, told him he must take a letter to Boston for him [and gave him a half a crown for the service.] The letter was directed to the keeper of bridewell, ordering him to give the bearer so many lashes; but, mistrusting that all was not exactly agreeable, and meeting a servant of the governor on the road, ordered him, in the name of his master, to carry the letter immediately, as he was in haste to return. The consequence was, this servant got egregiously whipped. When the governor learned what had taken place, he felt no little chagrin at being thus twice outwitted by the Indian. He did not see the fellow for some time after this, but at length, falling in with him, asked him by what means he had cheated and deceived him so many times. Taking the governor again in his own play, he answered, pointing with his finger to his head, "Head work, Coponoh, head work!" The governor was now so well pleased that he forgave the whole offence.† Equality.—An Indian chief, on being asked whether his people were free, answered, "Why not, since I myself am free, although their king?"‡ Matrimony." An aged Indian, who for many years had spent much time among the white people, both in Pennsylvania and New Jersey, one day, about the year 1770, observed that the Indians had not only a much easier way of getting a wife than the whites, but also a more certain way of getting a good one. For,' said he in broken English, 'white man court-courtmay be one whole year!-may be two years before he marry! Well-may be then he get very good wife-but may be not-may be very cross! Well, now suppose cross! scold so soon as get awake in the morning! scold all day! scold until sleep!—all one—he must keep him!—White people have law forbidding throw away wife he be ever so cross-must keep him always! Well, how does Indian do? Indian, when he see industrious squaw, he go to him, place his two fore-fingers close aside each other, make two like one-then look squaw in the face-see him smile-this is all one he say yes!-so he take him home-no danger he be cross! No, no-squaw know too well what Indian do if he cross! throw him away and take another!Squaw love to eat meat--no husband no meat. Squaw do every thing to please husband, he do every thing to please squaw-live happy.' "§ Toleration. In the year 1791, two Creek chiefs accompanied an American to England, where, as usual, they attracted great attention, and many flocked around them, as well to learn their ideas of certain things as to behold "the savages." Being asked their opinion of religion, or of what religion they were, one made answer, that they had no priests in their country, or established religion, for they thought, that, upon a subject where there was no possibility of people's agreeing in opinion, and as it was altogether matter of mere * A sentence added in a version of this anecdote in Carey's Museum, vi. 204. Heckewelder's Hist. Ind. Nations. + Carey's Museum, vi. 482. CHAP. III.] INDIAN ANECDOTES AND NARRATIVES. 21 opinion, "it was best that every one should paddle his canoe his own way." Here is a volume of instruction in a short answer of a savage! Justice.-A white trader sold a quantity of powder to an Indian, and imposed upon him by making him believe it was a grain which grew like wheat, by sowing it upon the ground. He was greatly elated by the prospect, not only of raising his own powder, but of being able to supply others, and thereby becoming immensely rich. Having prepared his ground with great care, he sowed his powder with the utmost exactness in the spring. Month after mouth passed away, but his powder did not even sprout, and winter came before he was satisfied that he had been deceived. He said nothing; but some time after, when the trader had forgotten the trick, the same Indian succeeded in getting credit of him to a large amount. The time set for payment having expired, he sought out the Indian at his residence, and demanded payment for his goods. The Indian heard his demand with great complaisance; then, looking him shrewdly in the eye, said, "Me pay you when my powder grow." This was enough. The guilty white man quickly retraced his steps, satisfied, we apprehend, to balance his account with the chagrin he had rereived. Hunting. The Indians had methods to catch game which served them extremely well. The same month in which the Mayflower brought over the forefathers, November, 1620, to the shores of Plimouth, several of them ranged about the woods near by to learn what the country contained. Having wandered farther than they were apprized, in their endeavor to return, they say, "We were shrewdly puzzled, and lost our way. As we wandered, we came to a tree, where a young sprit was bowed down over a bow, and some acorns strewed underneath. Stephen Hopkins said, it had been to catch some deer. So, as we were looking at it, William Bradford being in the rear, when he came looking also upon it, and as he went about, it gave a sudden jerk up, and he was immediately caught up by the legs. It was (they continue) a very pretty device, made with a rope of their own making, [of bark or some kind of roots probably,] and having a noose as artificially made as any roper in England can make, and as like ours as can be; which we brought away with us."* Preaching against Practice.-JOHN SIMON was a Sogkonate, who, about the year 1700, was a settled minister to that tribe. He was a man of strong mind, generally temperate, but sometimes remiss in the latter particular. The following anecdote is told as characteristic of his notions of justice. Simon, on account of his deportment, was created justice of the peace, and when difficulties occurred involving any of his people, he sat with the English justice to aid in making up judgment. It happened that Simon's squaw, with some others, had committed some offence. Justice Almy and Simon, in making up their minds, estimated the amount of the offence differently; Amy thought each should receive eight or ten stripes, but Simon said, "No, four or five are enough-Poor Indians are ignorant, and it is not Christian-like to punish so hardly those who are ignorant, as those who have knowledge." Simon's judg ment prevailed. When Mr. Almy asked John how many his wife should receive, he said, "Double, because she had knowledge to have done better;" but Colonel Almy, out of regard to John's feelings, wholly remitted his wife's punishment. John looked very serious, and made no reply while in presence of the court, but, on the first fit opportunity, remonstrated very severely against his judgment, and said to him, "To what purpose do we preach a religion of justice, if we do unrighteousness in julgment ?" Sam Hide.-There are few, we imagine, who have not heard of this personage; but, notwithstanding his great notoriety, we might not be thought serious in the rest of our work, were we to enter seriously into his biography for the reason, that from his day to this, his name has been a by-word in all New England, and means as much as to say the greatest of liars. It is on account of the following anecdote that he is noticed. * Mourt's Relation. 22 INDIAN ANECDOTES AND NARRATIVES. [BOOK 1. Sam Hide was a notorious cider-drinker as well as liar, and used to travel the country to and fro begging it from door to door. At one time he happened in a region of country where cider was very hard to be procured, either from its scarcity, or from Sam's frequent visits. However, cider he was determined to have, if lying, in any shape or color, would gain it. Being not far from the house of an acquaintance, who he knew had cider, but he knew, or was well satisfied, that, in the ordinary way of begging, he could not get it, he set his wits at work to lay a plan to insure it. This did not occupy him long. On arriving at the house of the gentleman, instead of asking for cider, he inquired for the man of the house, whom, on appearing, Sam requested to go aside with him, as he had something of importance to communicate to him. When they were by themselves, Sam told him he had that morning shot a fine deer, and that, if he would give him a crown, he would tell him where it was. The gentleman did not incline to do this, but offered half a crown. Finally, Sam said, as he had walked a great distance that morning, and was very dry, for a half a crown and a mug of cider he would tell him. This was agreed upon, and the price paid. Now Sum was required to point out the spot where the deer was to be found, which he did in this manner. He said to his friend, You know of such a meadow, describing it-Yes-You know a big ash tree, with a big top by the little brook-Yes-Well, under that tree lies the decr. This was satisfactory, and Sam departed. It is unnecessary to mention that the meadow was found, and the tree by the brook, but no deer. The duped man could hardly contain himself on considering what he had been doing. To look after Sam for satisfaction would be worse than looking after the deer, so the farmer concluded to go home contented. Some years after, he happened to fall in with the Indian; and he immediately began to rally him for deceiving him so, and demanded back his money and pay for his cider and trouble. Why, said Sam, would you find fault if Indian told truth half the time?—No Well, says Sam, you find him meadow?--Yes-You find him tree ?—YesWhat for then you find fault Sam Hide, when he told you two truth to one lie ? The affair ended here. Sam heard no more from the farmer. This is but one of the numerous anecdotes of Sam Hide, which, could they be collected, would fill many pages. He died in Dedham, 5 January, 1732, at the great age of 105 years. He was a great jester, and passed for an uncommon wit. In all the wars against the Indians during his lifetime, he served the English faithfully, and had the name of a brave soldier. He had himself killed 19 of the enemy, and tried hard to make up the 20th, but was unable. Characters contrasted.-" An Indian of the Kennebeck tribe, remarkable for his good conduct, received a grant of land from the state, and fixed himself in a new township where a number of families were settled. Though not ill treated, yet the common prejudice against Indians prevented any sympathy with him. This was shown at the death of his only child, when none of the people came near him. Shortly afterwards he went to some of the inhabitants and said to them, When white man's child die, Indian man he sorry -he help bury him.-When my child die, no one speak to me-I make his grave alone. I can no live here. He gave up his farm, dug up the body of his child, and carried it with him 200 miles through the forests, to join the Canada Indians!"* 66 A ludicrous Error.-There was published in London, in 1762, "THE AMERICAN GAZETTEER," &c. in which is the following account of BRISTOL, R. I. "A county and town in N. England. The capital is remarkable for the King of Spain's having a palace in it, and being killed there; and also for Crown the poet's begging it of Charles II." The blunder did not rest here, but is found in "THE N. AMERICAN and the WEST INDIAN GAZETTEER," &c. Thus Philip of Spain seems to have had the misfortune of being mistaken for Philip of the Wampanoags, alias Pometacom of Pokanoket. Tudor's Letters on the Eastern States, 294. 424 edition, 12mo, London, 1783, also anonymous. † 3 vols. 12mo, without name. CHAP. III.] OF CUSTOMS AND MANNERS. 23 Origin or Meaning of the Name Canada.-It is said, that Canada was discovered by the Spaniards, before the time of Cartier, and that the Bay of Chaleurs was discovered by them, and is the same as the Baye des Espagnoles; and that the Spaniards, not meeting with any appearances of mines of the precious metals, said to one another, aca nada, which in their language signified, nothing here, and forthwith departed from the country. The Indians, having heard these words, retained them in their memories, and, when the French came among them, made use of them, probably by way of salutation, not understanding their import; and they were supposed by the voyagers to be the name of the country. It was only necessary to drop the first letter, and use the two words as two syllables, and the word Canada was complete.* But as long ago as when Father Charlevoix wrote his admirable HISTORY OF New France, he added a note upon the derivation of the name Canada, in which he said some derived it from an Iroquois word meaning an assemblage of houses. Doctor J. R. Forster has a learned note upon it also, in his valuable account of Voyages and Discoveries in the North. He objects to the Aca Nada origin, because, in Spanish, the word for here is not aca, but aqui, and that to form Canada from Aquinada would be forced and unnatural. Yet he says, "In ancient maps we often find Ca: da Nada," that is, Cape Nothing. "But from a Canadian [Indian] vocabulary, annexed to the original edition of the second voyage of Jaques Cartier, Paris, 1545, it appears, that an assemblage of houses, or habitations, i. e. a town, was by the natives called Canada. Cartier says, Ilz appellent une Ville-Canada." Mr. Heckewelder is of much the same opinion as Charlevoix and Forster. He says, that in a prayer-book in the Mohawk language, he read "Ne KANADA-gongh Konwayatsk Nazareth,” which was a translation of "in a CITY called Nazareth." Origin of the Name Yankee.-ANBURY, an author who did not respect the Americans, any more than many others who have been led captive by them, has the following paragraph upon this word "The lower class of these Yankees-apropos, it may not be amiss here just to observe to you the etymology of this term: it is derived from a Cherokee word, eankke, which signifies coward and slave. This epithet of yankee was bestowed upon the inhabitants of N. England by the Virginians, for not assisting them in a war with the Cherokees, and they have always been held in derision by it. But the name has been more prevalent since [1775] the commencement of hostilities; the soldiery at Boston used it as a term of reproach; but after the affair at Bunker's Hill, the Americans gloried in it. Yankee-doodle is now their pœan, a favorite of favorites, played in their army, esteemed as warlike as the grenadier's march-it is the lover's spell, the nurse's lullaby. After our rapid successes, we held the yankees in great contempt; but it was not a little mortifying to hear them play this tune, when their army marched down to our surrender." § But Mr. Heckewelder thinks that the Indians, in endeavoring to pronounce the name English, could get that sound no nearer than these letters give it, yengees. This was perhaps the true origin of Yankee. A singular Stratagem to escape Torture.-"Some years ago the Shawano Indians, being obliged to remove from their habitations, in their way took a Muskohge warrior, known by the name of old Serany, prisoner; they bastinadoed him severely, and condemned him to the fiery torture. He under *The authors who have adopted this opinion, are Doctor Mather, [Magnalia, B. viii. 71 ;] Harris, [Voyages, ii. 349 ;] Moll, [Geog. ii. 194;] J. Long, [Voyages and Travels, 2 ;] Bozman, [Maryland, 35;] Moulton, [N. York, i. 131;] Martin, [Louisiana, i. 7.] Josselyn and Jeffrys seem to be without company as well as authorities for their derivations. The former [N. England Rarities, 5] says, Canada was "so called from Monsieur Cane." The latter [Hist. America, 1] says, "Canada, in the Indian language, signifies the Mouth of the Country, from can, mouth, and ada, the country." + Quelques-unes dérivent ce nom du mot Iroquois Kannata, qui se prononce canada, et signifie un amas de cabannes. Hist. Nouv. France, i. 9. Travels through the Interior Parts of North America, 1776, &c. vol. ii. 46, 47. Anbury was an officer in General Burgoyne's army, and was among the captives surrendered at Saratoga. This derivation is almost as ludicrous as that given by Irving in his Knickerbocker. |