Betty Zane by Zane Grey (top reads TXT) 📕

"Well, since I am a prisoner once more, I must make the best of it. Do not look so sad. We shall talk of this another day. Come, let us go and find my little friend, Captain Jack. He remembered me, for he ran out and grasped my knee and they pulled him away."

When the first French explorers invaded the northwest, about the year 1615, the Wyandot Indians occupied the territory between Georgian Bay and the Muskoka Lakes in Ontario. These Frenchmen named the tribe Huron because of the manner in which they wore their hair.

At this period the Hurons were at war with the Iroquois, and the two tribes kept up a bitter fight until in 1649, when the Hurons suffered a decisive defeat. They then abandoned their villages and sought other hunting grounds. They travelled south and settled in Ohio along the south and west shores of Lake Erie. The present site of Zanesfield, named from Isaac Zane, marks the spot where the largest tribe of Hurons once lived.

In a grove of maples on the banks of a swift little river named Mad River, the Hurons built their lodges and their wigwams. The stately elk and graceful deer abounded in this fertile valley, and countless herds of bison browsed upon the uplands.

There for many years the Hurons lived a peaceful and contented life. The long war cry was not heard. They were at peace with the neighboring tribes. Tarhe, the Huron chief, attained great influence with the Delawares. He became a friend of Logan, the Mingo chief.

With the invasion of the valley of the Ohio by the whites, with the march into the wilderness of that wild-turkey breed of heroes of which Boone, Kenton, the Zanes, and the Wetzels were the first, the Indian's nature gradually changed until he became a fierce and relentless foe.

The Hurons had sided with the French in Pontiac's war, and in the Revolution they aided the British. They allied themselves with the Mingoes, Delawares and Shawnees and made a fierce war on the Virginian pioneers. Some powerful influence must have engendered this implacable hatred in these tribes, particularly in the Mingo and the Wyandot.

The war between the Indians and the settlers along the Pennsylvania and West Virginia borders was known as "Dunmore's War." The Hurons, Mingoes, and Delawares living in the "hunter's paradise" west of the Ohio River, seeing their land sold by the Iroquois and the occupation of their possessions by a daring band of white men naturally were filled with fierce anger and hate. But remembering the past bloody war and British punishment they slowly moved backward toward the setting sun and kept the peace. In 1774 a canoe filled with friendly Wyandots was attacked by white men below Yellow Creek and the Indians were killed. Later the same year a party of men under Colonel Cresop made an unprovoked and dastardly massacre of the family and relatives of Logan. This attack reflected the deepest dishonor upon all the white men concerned, and was the principal cause of the long and bloody war which followed. The settlers on the border sent messengers to Governor Dunmore at Williamsburg for immediate relief parties. Knowing well that the Indians would not allow this massacre to go unavenged the frontiersmen erected forts and blockhouses.

Logan, the famous Mingo chief, had been a noted friend of the white men. After the murder of his people he made ceaseless war upon them. He incited the wrath of the Hurons and the Delawares. He went on the warpath, and when his lust for vengeance had been satisfied he sent the following remarkable address to Lord Dunmore:

"I appeal to any white man to say if ever he entered Logan's cabin and he gave him not meat: if ever he came cold and naked and he clothed him not. During the course of the last long and bloody war Logan remained idle in his cabin, an advocate of peace. Such was my love for the whites that my countrymen pointed as they passed and said: 'Logan is the friend of the white man.' I had even thought to have lived with you but for the injuries of one man, Colonel Cresop, who, last spring, in cold blood and unprovoked, murdered all the relatives of Logan, not even sparing my women and children. There runs not a drop of my blood in the veins of any living creature. This called upon me for vengeance. I have sought it: I have killed many; I have glutted my vengeance. For my country I will rejoice at the beams of peace. But do not harbor a thought that mine is the joy of fear. Logan never felt fear; he could not turn upon his heel to save his life. Who is there to mourn for Logan? Not one."

The war between the Indians and the pioneers was waged for years. The settlers pushed farther and farther into the wilderness. The Indians, who at first sought only to save their farms and their stock, now fought for revenge. That is why every ambitious pioneer who went out upon those borders carried his life in his hands; why there was always the danger of being shot or tomahawked from behind every tree; why wife and children were constantly in fear of the terrible enemy.

To creep unawares upon a foe and strike him in 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 has 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 wrist-band, 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 get drunk and who was to keep sober. It was necessary to have some sober Indians in camp, otherwise the drunken braves would kill one another. The weapons would have to be concealed. When the Indians had finished one keg of rum they would buy another, and so on until not a beaver-skin was left. Then the trader would move or when the Indians sobered up they would be much dejected, for invariably they would find that some had been wounded, others crippled, and often several had been killed.

Logan, using all his eloquence, travelled from village to village visiting the different tribes and making speeches. He urged the Indians to shun the dreaded "fire-water." He exclaimed against the whites for introducing liquor to the Indians and thus debasing them. At the same time Logan admitted his own fondness for rum. This intelligent and noble Indian was murdered in a drunken fight shortly after sending his address to Lord Dunmore.

Thus it was that the poor Indians had no chance to avert their downfall; the steadily increasing tide of land-stealing settlers rolling westward, and the insidious, debasing, soul-destroying liquor were the noble redman's doom.

* * * * * * * * * * * * * * * *

Isaac Zane dropped back not altogether unhappily into his old place in the wigwam, in the hunting parties, and in the Indian games.

When the braves were in camp, the greatest part of the day was