Betty Zane - Zane Grey (free ebook novel .txt) 📗

the dark was Indian warfare; to an Indian it was not dishonorable; it was not cowardly. He was taught to hide in the long grass like a snake, to shoot from coverts, to worm his way stealthily through the dense woods and to ambush the paleface’s trail. Horrible cruelties, such as torturing white prisoners and burning them at the stake were never heard of before the war made upon the Indians by the whites.

Comparatively little is known of the real character of the Indian of that time. We ourselves sit before our warm fires and talk of the deeds of the redman. We while away an hour by reading Pontiac’s siege of Detroit, of the battle of Braddock’s fields, and of Custer’s last charge. We lay the book down with a fervent expression of thankfulness that the day of the horrible redman is past. Because little has been written on the subject, no thought is given to the long years of deceit and treachery practiced upon Pontiac; we are ignorant of the causes which led to the slaughter of Braddock’s army; and we know little of the life of bitterness suffered by Sitting Bull.

Many intelligent white men, who were acquainted with the true life of the Indian before he was harassed and driven to desperation by the pioneers, said that he had been cruelly wronged. Many white men in those days loved the Indian life so well that they left the settlements and lived with the Indians. Boone, who knew the Indian nature, said the honesty and the simplicity of the Indian were remarkable. Kenton said he had been happy among the Indians. Col. Zane had many Indian friends. Isaac Zane, who lived most of his life with the Wyandots, said the American redman had been wrongfully judged a bloodthirsty savage, an ignorant, thieving wretch, capable of not one virtue. He said the free picturesque life of the Indians would have appealed to any white man; that it had a wonderful charm, and that before the war with the whites the Indians were kind to their prisoners, and sought only to make Indians of them. He told tales of how easily white boys become Indianized, so attached to the wild life and freedom of the redmen that it was impossible to get the captives to return to civilized life. The boys had been permitted to grow wild with the Indian lads; to fish and shoot and swim with them; to play the Indian games⁠—to live idle, joyous lives. He said these white boys had been ransomed and taken from captivity and returned to their homes and, although a close watch was kept on them, they contrived to escape and return to the Indians, and that while they were back among civilized people it was difficult to keep the boys dressed. In summer time it was useless to attempt it. The strongest hemp-linen shirts, made with the strongest collar and wristband, would directly be torn off and the little rascals found swimming in the river or rolling on the sand.

If we may believe what these men have said⁠—and there seems no good reason why we may not⁠—the Indian was very different from the impression given of him. There can be little doubt that the redman once lived a noble and blameless life; that he was simple, honest and brave, that he had a regard for honor and a respect for a promise far exceeding that of most white men. Think of the beautiful poetry and legends left by these silent men: men who were a part of the woods; men whose music was the sighing of the wind, the rustling of the leaf, the murmur of the brook; men whose simple joys were the chase of the stag, and the light in the dark eye of a maiden.

If we wish to find the highest type of the American Indian we must look for him before he was driven west by the land-seeking pioneer and before he was degraded by the rum-selling French trader.

The French claimed all the land watered by the Mississippi River and its tributaries. The French Canadian was a restless, roaming adventurer and he found his vocation in the fur trade. This fur trade engendered a strange class of men⁠—bush rangers they were called⁠—whose work was to paddle the canoe along the lakes and streams and exchange their cheap rum for the valuable furs of the Indians. To these men the Indians of the west owe their degradation. These bush rangers or coureurs-des-bois, perverted the Indians and sank into barbarism with them.

The few travellers there in those days were often surprised to find in the wigwams of the Indians men who acknowledged the blood of France, yet who had lost all semblance to the white man. They lived in their tepee with their Indian squaws and lolled on their blankets while the squaws cooked their venison and did all the work. They let their hair grow long and wore feathers in it; they painted their faces hideously with ochre and vermilion.

These were the worthless traders and adventurers who, from the year 1748 to 1783, encroached on the hunting grounds of the Indians and explored the wilderness, seeking out the remote tribes and trading the villainous rum for the rare pelts. In 1784 the French authorities, realizing that these vagrants were demoralizing the Indians, warned them to get off the soil. Finding this course ineffectual they arrested those that could be apprehended and sent them to Canada. But it was too late; the harm had been done; the poor, ignorant savage had tasted of the terrible “fire water,” as he called the rum, and his ruin was inevitable.

It was a singular fact that almost every Indian who had once tasted strong drink, was unable to resist the desire for more. When a trader came to one of the Indian hamlets the braves purchased a keg of rum and then they held a council to see who was to