The life and practice of the wild and modern Indian; the early days of Oklahoma, some thrilling experiences

Front matter

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The Life and Practice of the Wild and Modern Indian

Dedication

To the memory of my Father, this book is lovingly and gratefully dedicated.

^3- '46^.

I

Introduction

The First Night in the Territory— Camping the Sei-ond. Tliird, Fourth and Fifth Nights— Attacked by a Mexican liion.

Making a Tepee— The Art oC Indian Women in Coalvin;— Art and Workmanship .of the Indian— A Sad Tragedy ..£ the Indian Camp— A Fight Between an Indian Biave and a Grizzly Bear — Leaving tlie Indian Camp.

Another Night on the Lone Prairie-The Approaching of a Great Storm— Attacked by Animals— Witnessing tie I'list W.u Dai^ce— The Indian Lovers' Suicide Pact— Parting with the Indian Guide — Entering the Seminole Nation.

Finding the First White Family— Poetry Composed by the Author— The meaning of Indian Dances— Attacked by a Lion.

A Description of the Wild Hog— Meeting the First White Girl of the Territory.

The History of the Seminoles m

A Short History of Various Indian Tribes. 121

Origin and Meaning of Names— (5herokees—Cre<-ks— Seminoles ^_Mayas— Pawnees— Sac and Fox— Chickasaws— Alonkiiis.

The Killing of Sliort— The Dalton Gang— The Killing of Ike Dal- - 1011^ at (^.flovville- Tlie Deatli of Bill Doolin— Th.> Doolin

(j.i,ijv_i)i,.k "West— The Fight at Ingalls— Bill I>ooli" « Courtship an.l Marriage— Hunting the Doolm Gang— The Capture of Doolin— The Jennings Gang— A Short Story ot Henry Starr — Bell Starr.

INTRODUCTION

'Now that the bloody disturbances which occurred between the Indians and the white men in the past are swallowed up in a fraternal understanding and reconciliation, we may reflect clearly that misunderstanding of habits of living was the chief cause for conflict. The white man with his methods did not know how to cope with the dusky-skinned savages. The Indian did not understand the white man because he was intellectually incapable of knowing himself. Misunderstanding upon the part of both races naturally resulted in brutal conflicts in which mercy could scarcely be exercised by either, hence wars between them were characterized by fiendish brutality and mercilessness. They were wars of extermination, because the Indians fought in the spirit of the "Black Flag", and the white men were forced to meet them on such terms.

The fact that the Indian believed in the annihilation of his enemies is not unusual, since it is clearly demonstrated in the history of all ages and races of people that such slaughter is characteristic of all uncivilzed men. The heathen today, no matter what his race, believes in killing his enemies, and will practice the custom as far as it is in his power.

The Indian lived in an environment that naturally contributed to his brutal nature. He was satisfied to dwell in the unconquered fastnesses of the wilderness and fight with its wild beasts for his existence. He learned cunning from the cowardly panther, courage and daring from the now extinct Mexican lion, and determination and endurance from the grizzly bear. Thus he defended his right to dwell in the great forests of America.

The wild Indian did not have any of the constructive elements of progress in his nature. He was not a builder of cities or homes. "Poor Low" was a shrewd fellow, and managed to dodge manual labor as .successfully as many members of the white race are doing it today. He honored his wife, and condescended to let her make the living while he sported around and kept in tune for the fight. How much worse was he, then, than are some unworthy males of the white race today? The heathen Indian husband imposed labor upon his wife because he was uncivilized and did not know any better, while the worthless white man permits his wife to I make the living because he is too lazy to work. ■

The Indian in his most savage and untamed state was nevertheless endowed with noble, redeeming traits of character. Among the most commendable elements of his nature was his unswerving support of a friend, although that person might have belonged to a company I that was making war on the tribe of which the Indian ' was a member. History teems with countless instances in which the savage red man not only risked but gave his life for a friendly enemy.

In all of my associations with the Indians, I never knew one of them to tell a wilful, malicious lie. With the advent of the white men came the gentle art of lying, as well as the practice of drinking "fire-wat^^r".

Ignorant though he was, the old Indian was not an atheist. His faith, like that of the ancient Athenians, was placed in an unknown God whom he did not understand, but whose existence he never doubted. He approached Him as the "God of the Happy Hunting Ground". The chief happiness of the Indian consisted in hunting, and the highest heaven in his thought consisted of a section that abounded with game of all kinds. He was so infatuated with hunting that it was but natural he should connect the idea of immortality with it. Then he cannot be termed an atheist, because he believed in a Supreme Being and an unending destiny, and he expressed his belief in the best terms he was capable of using.

The uncivilized Indian was incapable of judging correctly between right and wrong because of his ignorance I of morality. He never suffered from remorse of con- ' science, for the reason that conscience is largely a creature of education. He trained what little of that element he had to indorse his deeds, no matter how atrocious they might have been. He could enjoy him-

Introduction 3

self and rest calmly in the glory of his great achievement, no matter by what methods he secured the victory. The most inhuman death to which he could subject a prisoner of war filled his gloating soul with supreme satisfaction. He rejoiced with fiendish glee over the death of a decrepit old man or an innocent babe in arms, but, strange as it may appear, there is no instance on record of his having criminally assaulted a white woman before she was tortured and killed.

There were some extenuating circumstances that justified the wars of the red man against the invading white man. Why should he not have considered them usurpers of territorial rights? Also, did not these "pale-faces" drive him out of his home and force him to seek sections farther west? He had no country he could govern and claim as his own. He could not understand the justice of this, and made war in his ignorant way to protect his rights. But he could not annihilate the white race, and he had to decide between one of two alternatives, either live in peace with the white men or be exterminated. He finally accepted the former, and as a result he is now waxing fat and honorable in the land.

The white men were forced in self-defense to whip the fight out of "Poor Low" before they could get him to listen to reason. Since then, pale-face and redskin have walked side by side in every good cause that contributes to the advancement of both. Nowadays they meet as brothers, "pals", equals in the arena of civilization.

The modern Indian is the most efficient and successful imitator of the white race in the world today, and he has become so much like us that he goes to church and prays for the conversion of the poor heathen, he practices corruption in politics, he lies and curses, he wears "store-bought clothes", puts talcum on his face after shaving, and combs his hair with a modish part in the middle. One ultra-modernist has been found who uses "Lash-brow-ine", but he was a "she", however. Is it not wonderful how rapidly the Indian has been civilized in the last forty years? Who can depict his future if he keeps getting richer in oil?

The Indian could not have risen above his untutored nature without help from the outside. Under the influence of missionaries, school teachers and civilized neighbors, he demonstrated his ability to absorb new ideals by adopting the ways, manners and forms of civilization. There is not a race of people in the world that has made as complete a change in the same length of time as the red face achieved. The modern Indian is a living epitome of the wonderful achievement of race regeneration under the benevolent influence of civilization. Fifty years ago, Indians were killing innocent women and children, burning the homes of settlers, and filling the land with violence; today, he who is the lineal descendant of those savage, blood-thirsty heathens takes rank among us as leaders in peaceful and industrious pursuits.

In all their dealings with the Indian, the white men were always forbearing and as merciful as the Indian would permit them to be. The white men were never the aggressors in any wars that occurred with the Indian. They were always on the defensive, and when the issue was ultimately decided in their favor, they were ready to meet the vanquished savage more than half way. Such terms of peace were made as would reflect creditably upon their own cause and contribute the largest advantage to future generations, and would, at the same time, reconcile the Indian to his condition and make him the friend of the white men and the Government they represented.

The Government always pursued a policy of wise pacifism in dealing with the war-like and unruly savages. There is not an instance on record where the Government employed military force to suppress war-like tribes or put down rebellion among them, until it was compelled to resort to arms as the only means of protection. But the end of the war v/as the signal for the Government to inaugurate means for the protection, education and reconciliation of the vanquished foe. The

Introduction 5

Indian, although a savage, was not slow to see that he was wrong in his contention, and in the majority of instances he showed his bigness by kissing the hand that smote him. He gradually began to see that the white man's war on him was made for the good. Force was employed only as a means through which the Indian might be made to accept the ultimate decree of civilization.

The Indian has been a beneficiary of the Govevrnment from the date of its organization to the present time ; it has schooled and fed him, and still pays him large sums of money annually. It is true that "Poor Low" was mistreated in many respects, but it is also true that, in the end, his white enemy proved to be his best friend and benefactor. The Indian owes his present high degree of material, religious and sociological prosperity to the influence and sacrificial service of the white man. The pale-face showed him how to convert his forests into fertile farms and happy homes, and how to turn the sod of his rolling prairies into harvests of golden grain. The Indian had scampered for centuries in search of victims upon which he might wreak his lust for murder, and he never once dreamed of the vast coal beds and hidden oil fields that today pour millions into the coffers of civilized nations. It is needless to say that he would be roaming the plains yet, if the white man had not taught him better, and discovered the great wealth that had been trodden underfoot for so long.

The history of the world furnishes indubitable proof that, in the Providence of God, the white or Caucasian race was born to a place of supremacy among the races of men that dwell upon the earth. It is therefore impossible for any race to displace the pale-faces permanently. The white man from time immemorial has distributed the highest ideals of culture, religion and civilization among all peoples, tribes and tongues. Through all past ages he as been the pioneer of progress and the "pathfinder for civilization". He imitates none, but is imitated by all races. He occupies the highest rung in the ladder of races. He is unconquerable in war, and an invincible leader in all human progress. The noble civilization that illumines the world with the unfailing lights of science, philosophy and religion is a compliment to his genius.

The white man believes that the world is his domain, and he does not limit his operations to one remote corner of the earth. He travels to the end of the world, and when he reaches it, he "takes the air". He keeps going "while his head is hot", and thinks that he has a right to stop and settle wherever he chooses. He believes therefore in liberty and freedom for all races, and in constitutional equality. The supremacy of the white race in America was as necessary for the intellectual uplift and material prosperity of the Indian, as it was inevitable in the Divine order of racial adjustment.

Chapter I

I was born in the State of Missouri in 1874. The following year my parents moved to Texas. Soon after, they both died, leaving seven helpless orphans to the cold charity of the world. In a very short time my brothers and our only sister were scattered out to make their way as best they could under the awful misfortune that had befallen them. It is not difficult to imagine what overwhelming disadvantages confronted such unprotected children just starting on the uncertain journey of life. Remember too, that we were on the borders of civilization and in a thinly populated country!

It will be recalled that forty years ago, the "Lone Star" State, which now shines so brilliantly in our galaxy of progressive states, was a frontier section with very few permanent settlements. It was infested with savage red men, roving bands of Mexican cattle thieves, and murderous outlaws, many of whom had been driven from the "Old States" by officials enforcing law and order. It was not an environment in which culture or Christianity could thrive. The fact that we children passed through that period without making shipwreck of life and becoming bandits or red-handed murderers is truly a miracle of Divine Providence. One might travel for miles without seeing any sort of habitation except an occasional lone ranch house.

My story would not be complete without mentioning the Williams' ranch. It was bounded on one side by the Red River, and extended for miles along the bank on the Texas side. It was near the present site of Quanah, Texas. The house in which the Williams' family resided was a good, substantial structure containing eight rooms. The materials used in the construction of the house were hauled from Fort Worth, a distance of one hundred and twenty miles.

Mr. Williams was a very kind-hearted man of a ?^enerous, forbearing spirit. I will never forget the kind-

?.[RS. S. D. GARNER The Author's Sister

I ness he bestowed upon Sister, Little Brother and me. >Ie gave Sister employment and permitted her to keep us, aged four and six.

The two-roomed house in which we children lived stood near a ford on the river known as "Dead Man's Crossing." The - name was given to commemorate the sacrificial deeds of officers of the law and private citizens, who gave their lives at this crossing in an effort to rid the country of cattle thieves, bandits and refugees who fled to the frontier from all parts of the United States to escape the penalties their lawless deeds justly merited.

It was in the year 1879 that many Indians — Chickasaw in particular, — coming into Texas for food, forded the river at Dead Man's Crossing. Of course they passed near our house, and in this way Sister became familiar with them and, strange as it may seem, began to take a sincere, sympathetic interest in the benighted race. She did not fear them in the least, and they seemed to like her. They respected her, and some of them would have died a thousand deaths rather than molest her or permit others to harm her. Perhaps her power over them resulted from some mysterious influence that she unconsciously exerted upon Indians who came into her presence, and that was distributed through the unselfish interest she took in them. She believed sincerely in the Indian race, and her success and safety in dealing with them abundantly verifies the truth of the scripture "as your faith, so be it unto you".

But the Indians of the date I am now discussing (1879) did not give the people of Texas much trouble — really serious trouble. They had been driven out of the State between the years 1835 and 1865, but they had made occasional raids on the Texas people up to 1879. However, they were not successful and had learned to stay near the borders where they would be in close proximity to their rendezvous in Oklahoma.

The Chickasaws, Osages, Cherokees and Coctaws were less hostile than any other tribes of Indians in America toward the advances of the white men; the

MRS. J. A. NEWSOME The Author's Wife

Choctaws in particular were more peaceable than any of the other tribes. However, many tribes were at war with each other, and all warring tribes were ready at any moment to surprise and murder white settlers; no' man's life was safe in that day in any part of the Territory.

It has never been clear to me why Sister decided to penetrate the wilderness of Oklahoma at that time. Members of the tribes mentioned above often visited cur little home on the Texas side of the Red River, and Sister became acquainted with a great many of them. The Choctaws were' very friendly, as were the Chickasaws. Sister could not be persuaded to abandon the trip, and getting things ready, she took Little Brother and me and crossed the river into the Territory. I did not then understand the danger of the undertaking upon which we had entered, and in my childish heart 1 was glad that we were going, although I did not know where.

We met an aged Chickasaw shortly after getting on the Territory side, and he tried in vain to persuade Sister not to undertake the trip. He spoke of the dangers from wild beasts, bandits and wild Indians, but she would not consent to return home. Instead, she begged the old Indian to guide her to the Seminole country. When he had finished his trading at the Military Po^t, he returned and offered his services.

In those days the Government stationed an agent at the Military Posts to buy furs from hunters and trappers. The Indians took advantage of the opportunity to market the skins of animals that were trapped or killed by them in the chase. Our guide had come more than one hundred and fifty miles through an uninhabited wilderness marked only by a dim trail leading through forests and over hills, to market his furs which he packed on a little burro.

The old Chickasaw had acquired a very good knowledge of the English language through association with traders on the Texas side, and so we found him a very companionable and interesting guide. I am now well be aware of the fact that we would have been lost and destroyed in the Territory if it had not been for the protection that he gave us during the trip to the Chickasaw Nation and later to the Seminole country.

The first night that we spent on the Territory side was in July. The night was cloudless, and countless stars kept vigil over three lonely orphans who knew not whether they would see the dawn of another day. The hoot of the horned owl, the howls of coyotes, and the blood-curdling scream of the panther made the night hideous and almost sleepless for us.

Sister arose at dawn and prepared our scanty breakfast. Soon after, we started with our Indian guide upon the most memorable and interesting journey it has ever been my good fortune to undertake. However, I would not undertake it again if I were given the opportunity to do so. Now, I can appreciate it because of the rich experience that I acquired; but I very frankly admit that I do not have any desire to forsake again the walks of civilization, plunge into the wilderness, and brave the dangers from wild beasts and savage men.

I will never forget that wonderful morning. The sun rose in gorgeous splendor, casting a golden sheen over the wilderness and painting forests and valleys with acres of diamonds and fields of pearls. Light rays filtered through the branches of towering oaks and played peek-a-boo with the wild roses showing their lovely faces against the dark undergrowth.

The trail over which we traveled was known only to Indians and bandits. It led partly over and partly around the Arbuckle Mountains. We follewed it for a distance of about twenty miles, and camped on the bank of a small stream that had its source on a mountainside and flowed in an easterly direction out into an open valley. It was very restful to a tired and footsore boy to watch the crystal-clear waters leap and sparkle over rocks, winding their tireless way off to the dim horizon.

The second night of our journey was without any excitement, except the astonishing sound of the swishswish of wings as hundreds of wild turkeys came to roost in the trees. The next morning they made the welkin ring with their gobbling, and flew away among the trees. I retain as a delightful memory the rushing roar of wings as they left their roosts.

We started on the second day's journey with many misgivings, but still our hearts were happy when we thought of the end of the trip and what it would mean to us. We were not afraid of the results of our venture. I believe that the majority of discoverers in all ages have been led by a strange, mysterious inspiration to forsake the land of their birth, and have gone forward into unknown regions with the feeling that they were being forced to go on the voyage or journey by some unknown power. There is no resisting the burning desire to enter upon the discovery of new lands. We are in America today because of the flaming desire planted in the soul of Columbus. The discovery of America was an accident, humanly speaking, but we thank God that the continent was happened upon in time for us to locate here, we being spared the extra trouble of being born in some other country and the expense of tearing up the household and moving to this wonderful land.

The day dawned clear and beautiful. As the sun touched the hill-tops with glory, we started on one of the most eventful stretches of the journey. It was about ten o'clock when we reached the foot-hills of the Arbuckle mountains. I shall never forget the wonderful scene that was presented to my eyes as I gazed upon the gorgeous landscape for the first time in my life. The silvery, gurgling streams, the verdure of the great forest, and the brown stone steps of the mountains were in wonderful contrast. Although but a boy, I magnified the mysterious power of God who created all things, and tried to get an intelligent idea of His personality as He exists in a sphere of unapproachable enthronement — surrounded by countless angels and clad with eternal glory.

We reached the top of the mountain early in the af-

^ o a m ternoon, but a very short time before we came to the crest of the ridge, the Indian guide, who was a few paces in advance, gave an exclamation of surprise and beckoned us to stop. We did so immediately. The cause of his excitement was a very large diamond-backed rattlesnake, perhaps the largest snake of the kind that I have ever seen.

I have wondered since then why the guide did not kill the reptile, for he passed on without doing it any injury. He may have associated with the snake some superstitious idea, and hoped by sparing its life to be rewarded in some way unknown to himself. Or, he may have hoped, by allowing the serpent to go unharmed, to receive mercy at the hands of his enemy at some future time. In their savage state, it was but natural that the Indians of those days should associate their own lives with that of the beasts of the field. But they had inklings of immortality. They were constrained from unnecessary slaughter of animals by their idea of the similarity of all life. A Redskin never took the life of animal or fowl while there was meat in his tepee. It was only the pinch of hunger that induced him to kill. When he had secured enough meat for a few days in advance, he left the hunting-ground and passed by all kinds of game without molesting it in any way. If civilized men had followed that rule, the buffalo, deer, and antelope would be of great use today. But they were ruthlessly slaughtered, and the world is paying the penalty for the crime that thoughtless men committed for the sake of the sport in testing their marksmanship.

We camped about sun-down on the bank of a little creek which is now known as the South Fork of Wild Horse Creek. I had the pleasure of watching the starting of a fire by the Indian guide. He gathered a few dry twigs and ignited them with flint rocks by knocking the rocks together near the sticks so that the sparks would set the dry bark on fire. I had brought a load of wood, with the intention of building a large fire so that we could have light, but he forbade me without giving any reason. Sister Seina was in the act of building the fire near a large oak tree, but the guide objected. When she asked him the reason, he gave the following explanation: the burning torch was used as a signal of attack by wild Indians, and for the same purpose by enemies lying in ambush. The reflection of a bright light would be noticed by any near-by Indians and would draw their attack upon us. Then, it was also true that the panther and Mexican lion would be attracted, and although they would not attack people around the blazing fire, they would skulk around until the fire had gone out, and then pounce upon the sleeping victims. Sister and I were quite willing that the wise old guide should build his small fire under a ledge of rock so that the reflection would be screened. Camouflage is an old-age practice.

We slept under the ledge of rock, and I used my hat for a pillow. I will never forget how uneasy and restless I was from worrying whether that ledge of rock would fall on me during the night; I felt, the next morning, that I had had a very narrow escape. But that rock cave is there today, and the ledge is still standing.

Our journey the third day led for twenty miles across beeautiful valleys lying between the North and South mountains. In the afternoon, we were attracted by the peculiar actions of the guide, who stopped occasionally, placed his ear to the ground, listened intently for some time, and then resumed his march. In a short time, we discovered the cause of his actions. Three horsemen appeared one behind the other, riding in a gallop over the trail that we were traveling, but going in the opposite direction. They did not break their gait or halt, but merely spoke to us as they passed and were soon gone.

Travelers in that day of savagery and lawlessness had the advantage of the protection that is afforded by an open country. The forests were then free from underbrush, the great trees standing out independently. One could see far into the depths of the forest. It is entirely different now. The undergrowth in all of our forests came with civilization. The coming of the cattlemen turned the forests into grazing lands for immense herds of animals. Their tramping hoofs cut into the surface roots of the trees, which caused numerous shoots to spring up. In an incredibly short time, the forests were full of a shrubby undergrowth.

The God of nature gave the pioneers extensive, open forests in which to make settlements, because this gave them a better chance to protect themselves against the attacks of savages- and wild animals. Evidently, thousands of people have been saved through this protection of nature, because men or animals could be seen at great distance through the trees. If Mexican lions, bears ; panthers, wild cats and diamond rattlers could have bad the advantage of the scrubby undergrowth that has sprung up in the forests, they would have destroyed m.any lives. The warfare of the Indians would have been much more destructive to human life if they could have had the advantage of the undergrowth in which to lie in wait for their unsuspecting victims. Our children will never see the magnificent forests of the writer's childhood days. They are marred and ruined, and many of them have been ruthlessly wasted.

Late in the afternoon, we were walking slowly along the trail when the Indian guide pointed to a very large panther standing near, watching very demurely and v/ithout any signs of fear or anger. He never moved, but kept turning his gaze in our direction as we followed the winding path out of sight. The guide remarked that very few animals would attack a man in the daytime, unless they or their young are molested.