The astonishment and concern with which the intelligence was received, can only be imagined by those who have witnessed the agitation which the mishaps of a great man cause among his friends. Even the poor relations paused for a moment from the indefatigable labors of the trencher; when the aunt, who had at first been struck speechless, wrung her hands, and shrieked out, “The goblin! the goblin! she’s carried away by the goblin.”
In a few words she related the fearful scene of the garden, and concluded that the spectre must have carried off his bride. Two of the domestics corroborated the opinion, for they had heard the clattering of a horse’s hoofs down the mountain about midnight, and had no doubt that it was the spectre on his black charger, bearing her away to the tomb. All present were struck with the direful probability; for events of the kind are extremely common in Germany, as many well authenticated histories bear witness.
What a lamentable situation was that of the poor baron! What a heart-rending dilemma for a fond father, and a member of the great family of Katzenellenbogen! His only daughter had either been rapt away to the grave, or he was to have some wood-demon for a son-in-law, and, perchance, a troop of goblin grandchildren. As usual, he was completely bewildered, and all the castle in an uproar. The men were ordered to take horse, and scour every road and path and glen of the Odenwald. The baron himself had just drawn on his jack-boots, girded on his sword, and was about to mount his steed to sally forth on the doubtful quest, when he was brought to a pause by a new apparition. A lady was seen approaching the castle, mounted on a palfrey, attended by a cavalier on horseback. She galloped up to the gate, sprang from her horse, and falling at the baron’s feet, embraced his knees. It was his lost daughter, and her companion—the Spectre Bridegroom! The baron was astounded. He looked at his daughter, then at the spectre, and almost doubted the evidence of his senses. The latter, too, was wonderfully improved in his appearance since his visit to the world of spirits. His dress was splendid, and set off a noble figure of manly symmetry. He was no longer pale and melancholy. His fine countenance was flushed with the glow of youth, and joy rioted in his large dark eye.
The mystery was soon cleared up. The cavalier (for, in truth, as you must have known all the while, he was no goblin) announced himself as Sir Herman Von Starkenfaust. He related his adventure with the young count. He told how he had hastened to the castle to deliver the unwelcome tidings, but that the eloquence of the baron had interrupted him in every attempt to tell his tale. How the sight of the bride had completely captivated him, and that to pass a few hours near her, he had tacitly suffered the mistake to continue. How he had been sorely perplexed in what way to make a decent retreat, until the baron’s goblin stories had suggested his eccentric exit. How, fearing the feudal hostility of the family, he had repeated his visits by stealth—had haunted the garden beneath the young lady’s window—had wooed—had won—had borne away in triumph—and, in a word, had wedded the fair.
Under any other circumstances the baron would have been inflexible, for he was tenacious of paternal authority, and devoutly obstinate in all family feuds; but he loved his daughter; he had lamented her as lost; he rejoiced to find her still alive; and, though her husband was of a hostile house, yet, thank Heaven, he was not a goblin. There was something, it must be acknowledged, that did not exactly accord with his notions of strict veracity, in the joke the knight had passed upon him of his being a dead man; but several old friends present, who had served in the wars, assured him that every stratagem was excusable in love, and that the cavalier was entitled to especial privilege, having lately served as a trooper.
Matters, therefore, were happily arranged. The baron pardoned the young couple on the spot. The revels at the castle were resumed. The poor relations overwhelmed this new member of the family with loving kindness; he was so gallant, so generous—and so rich. The aunts, it is true, were somewhat scandalized that their system of strict seclusion, and passive obedience should be so badly exemplified, but attributed it all to their negligence in not having the windows grated. One of them was particularly mortified at having her marvellous story marred, and that the only spectre she had ever seen should turn out a counterfeit; but the niece seemed perfectly happy at having found him substantial flesh and blood—and so the story ends.
Traits of Indian Character
17
“I appeal to any white man if ever he entered Logan’s cabin hungry, and he gave him not to eat; if ever he came cold and naked, and he clothed him not.”
SPEECH OF AN INDIAN CHIEF
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here is something in the character and habits of the North American savage, taken in connection with the scenery over which he is accustomed to range, its vast lakes, boundless forests, majestic rivers, and trackless plains, that is, to my mind, wonderfully striking and sublime. He is formed for the wilderness, as the Arab is for the desert. His nature is stern, simple, and enduring; fitted to grapple with difficulties, and to support privations. There seems but little soil in his heart for the support of the kindly virtues; and yet, if we would but take the trouble to penetrate through that proud stoicism and habitual taciturnity, which lock up his character from casual observation, we should find him linked to his fellow-man of civilized life by more of those sympathies and affections than are usually ascribed to him.
It has been the lot of the unfortunate aborigines of America, in the early periods of colonization, to be doubly wronged by the white men. They have been dispossessed of their hereditary possessions by mercenary and frequently wanton warfare: and their characters have been traduced by bigoted and interested writers. The colonist often treated them like beasts of the forest; and the author has endeavored to justify him in his outrages. The former found it easier to exterminate than to civilize; the latter to vilify than to discriminate. The appellations of savage and pagan were deemed suffcient to sanction the hostilities of both; and thus the poor wanderers of the forest were persecuted and defamed, not because they were guilty, but because they were ignorant.
The rights of the savage have seldom been properly appreciated or respected by the white man. In peace he has too often been the dupe of artful traffic; in war he has been regarded as a ferocious animal, whose life or death was a question of mere precaution and convenience. Man is cruelly wasteful of life when his own safety is endangered, and he is sheltered by impunity; and little mercy is to be expected from him, when he feels the sting of the reptile and is conscious of the power to destroy.
The same prejudices, which were indulged thus early, exist in common circulation at the present day. Certain learned societies have, it is true, with laudable diligence, endeavored to investigate and record the real characters and manners of the Indian tribes; the American government, too, has wisely and humanely exerted itself to inculcate a friendly and forbearing spirit towards them, and to protect them from fraud and injustice.
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The current opinion of the Indian character, however, is too apt to be formed from the miserable hordes which infest the frontiers, and hang on the skirts of the settlements. These are too commonly composed of degenerate beings, corrupted and enfeebled by the vices of society, without being benefited by its civilization. That proud independence, which formed the main pillar of savage virtue, has been shaken down, and the whole moral fabric lies in ruins. Their spirits are humiliated and debased by a sense of inferiority, and their native courage cowed and daunted by the superior knowledge and power of their enlightened neighbors. Society has advanced upon them like one of those withering airs that will sometimes breed desolation over a whole region of fertility. It has enervated their strength, multiplied their diseases, and super-induced upon their original barbarity the low vices of artificial life. It has given them a thousand superfluous wants, whilst it has diminished their means of mere existence. It has driven before it the animals of the chase, who fly from the sound of the axe and the smoke of the settlement, and seek refuge in the depths of remoter forests and yet untrodden wilds. Thus do we too often find the Indians on our frontiers to be the mere wrecks and remnants of once powerful tribes, who have lingered in the vicinity of the settlements, and sunk into precarious and vagabond existence. Poverty, repining and hopeless poverty, a canker of the mind unknown in savage life, corrodes their spirits, and blights every free and noble quality of their natures. They become drunken, indolent, feeble, thievish, and pusillanimous. They loiter like vagrants about the settlements, among spacious dwellings replete with elaborate comforts, which only render them sensible of the comparative wretchedness of their own condition. Luxury spreads its ample board before their eyes; but they are excluded from the banquet. Plenty revels over the fields; but they are starving in the midst of its abundance: the whole wilderness has blossomed into a garden; but they feel as reptiles that infest it.
How different was their state while yet the undisputed lords of the soil! Their wants were few, and the means of gratification within their reach. They saw every one around them sharing the same lot, enduring the same hardships, feeding on the same aliments, arrayed in the same rude garments. No roof then rose, but was open to the homeless stranger; no smoke curled among the trees, but he was welcome to sit down by its fire, and join the hunter in his repast. “For,” says an old historian of New England,
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“their life is so void of care, and they are so loving also, that they make use of those things they enjoy as common goods, and are therein so compassionate, that rather than one should starve through want, they would starve all; thus they pass their time merrily, not regarding our pomp, but are better content with their own, which some men esteem so meanly of.” Such were the Indians, whilst in the pride and energy of their primitive natures: they resembled those wild plants, which thrive best in the shades of the forest, but shrink from the hand of cultivation, and perish beneath the influence of the sun.
In discussing the savage character, writers have been too prone to indulge in vulgar prejudice and passionate exaggeration, instead of the candid temper of true philosophy. They have not sufficiently considered the peculiar circumstances in which the Indians have been placed, and the peculiar principles under which they have been educated. No being acts more rigidly from rule than the Indian. His whole conduct is regulated according to some general maxims early implanted in his mind. The moral laws that govern him are, to be sure, but few; but then he conforms to them all;—the white man abounds in laws of religion, morals, and manners, but how many does he violate?
A frequent ground of accusation against the Indians is their disregard of treaties, and the treachery and wantonness with which, in time of apparent peace, they will suddenly fly to hostilities. The intercourse of the white men with the Indians, however, is too apt to be cold, distrustful, oppressive, and insulting. They seldom treat them with that confidence and frankness which are indispensable to real friendship; nor is sufficient caution observed not to offend against those feelings of pride or superstition, which often prompts the Indian to hostility quicker than mere considerations of interest. The solitary savage feels silently, but acutely. His sensibilities are not diffused over so wide a surface as those of the white man; but they run in steadier and deeper channels. His pride, his affections, his superstitions, are all directed towards fewer objects; but the wounds inflicted on them are proportionably severe, and furnish motives of hostility which we cannot sufficiently appreciate. Where a community is also limited in number, and forms one great patriarchal family, as in an Indian tribe, the injury of an individual is the injury of the whole; and the sentiment of vengeance is almost instantaneously diffused. One council fire is sufficient for the discussion and arrangement of a plan of hostilities. Here all the fighting men and sages assemble. Eloquence and superstition combine to inflame the minds of the warriors. The orator awakens their martial ardor, and they are wrought up to a kind of religious desperation, by the visions of the prophet and the dreamer.
An instance of one of those sudden exasperations, arising from a motive peculiar to the Indian character, is extant in an old record of the early settlement of Massachusetts.
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The planters of Plymouth had defaced the monuments of the dead at Passonagessit, and had plundered the grave of the Sachem’s mother of some skins with which it had been decorated. The Indians are remarkable for the reverence which they entertain for the sepulchres of their kindred. Tribes that have passed generations exiled from the abodes of their ancestors, when by chance they have been travelling in the vicinity, have been known to turn aside from the highway, and, guided by wonderfully accurate tradition, have crossed the country for miles to some tumulus, buried perhaps in woods, where the bones of their tribe were anciently deposited; and there have passed hours in silent meditation. Influenced by this sublime and holy feeling, the Sachem, whose mother’s tomb had been violated, gathered his men together, and addressed them in the following beautifully simple and pathetic harangue; a curious specimen of Indian eloquence, and an affecting instance of filial piety in a savage.
“When last the glorious light of all the sky was underneath this globe, and birds grew silent, I began to settle, as my custom is, to take repose. Before mine eyes were fast closed, methought I saw a vision, at which my spirit was much troubled; and trembling at that doleful sight, a spirit cried aloud, ‘Behold, my son, whom I have cherished, see the breasts that gave thee suck, the hands that lapped thee warm, and fed thee oft. Canst thou forget to take revenge of those wild people who have defaced my monument in a despiteful manner, disdaining our antiquities and honorable customs? See, now, the Sachem’s grave lies like the common people, defaced by an ignoble race. Thy mother doth complain, and implores thy aid against this thievish people, who have newly intruded on our land. If this be suffered, I shall not rest quiet in my everlasting habitation.’ This said, the spirit vanished, and I, all in a sweat, not able scarce to speak, began to get some strength, and recollect my spirits that were fled, and determined to demand your counsel and assistance.”