Volume IV Part 14 (1/2)

Life in a Log Cabin.

”I know of no scene in civilized life more primitive than such a cabin hearth as that of my mother. In the morning, a buckeye back-log, a hickory forestick, resting on stone and irons, with a johnny-cake, on a clean ash board, set before the fire to bake; a frying pan, with its long handle resting on a split-bottom turner's chair, sending out its peculiar music, and the tea-kettle swung from a wooden lug pole, with myself setting the table or turning the meat, or watching the johnny-cake, while she sat nursing the baby in the corner and telling the little ones to hold still and let their sister Lizzie dress them.

Then came blowing the conch-sh.e.l.l for father in the field, the howling of old Lion, the gathering round the table, the blessing, the dull clatter of pewter spoons and pewter basins, the talk about the crop and stock, the inquiry whether Dan'l (the boy) could be spared from the house, and the general arrangements for the day. Breakfast over, my function was to provide the sauce for dinner; in winter, to open the potato or turnip hole, and wash what I took out; in spring, to go into the field and collect the greens; in summer and fall, to explore the truck patch, our little garden. If I afterwards went to the field my household labors ceased until night; if not, they continued through the day. As often as possible mother would engage in making pumpkin pies, in which I generally bore a part, and one of these more commonly graced the supper than the dinner table. My pride was in the labors of the field.

Mother did the spinning. The standing dye-stuff was the inner bark of the white walnut, from which we obtained that peculiar and permanent shade of dull yellow, the b.u.t.ternut [so common and typical in the clothing of the backwoods farmer]. Oak bark, with copper as a mordant, when father had money to purchase it, supplied the ink with which I learned to write. I drove the horses to and from the range, and salted them. I tended the sheep, and hunted up the cattle in the woods.”

[Footnote: _Do_., pp. 90, in, etc., condensed.] This was the life of the thrifty pioneers, whose children more than held their own in the world.

The s.h.i.+ftless men without ambition and without thrift, lived in laziness and filth; their eating and sleeping arrangements were as unattractive as those of an Indian wigwam.

Peculiar Qualities of the Pioneers.

Native Americans did Best.

The pleasures and the toils of the life were alike peculiar. In the wilder parts the loneliness and the fierce struggle with squalid poverty, and with the tendency to revert to savage conditions, inevitably produced for a generation or two a certain falling off from the standard of civilized communities. It needed peculiar qualities to insure success, and the pioneers were almost exclusively native Americans. The Germans were more thrifty and prosperous, but they could not go first into the wilderness. [Footnote: Michaux, p. 63, etc.] Men fresh from England rarely succeeded. [Footnote: Parkinson's ”Tour in America, 1798-1800,”

pp. 504, 588, etc. Parkinson loathed the Americans. A curious example of how differently the same facts will affect different observers may be gained by contrasting his] The most pitiable group of emigrants that reached the West at this time was formed by the French [Footnote: observations with those of his fellow Englishman, John Davis, whose trip covered precisely the same period; but Parkinson's observations as to the extreme difficulty of an Old Country farmer getting on in the backwoods regions are doubtless mainly true.] who came to found the town of Gallipolis, on the Ohio. These were mostly refugees from the Revolution, who had been taken in by a swindling land company. They were utterly unsuited to life in the wilderness, being gentlemen, small tradesmen, lawyers, and the like. Unable to grapple with the wild life into which they found themselves plunged, they sank into s.h.i.+ftless poverty, not one in fifty showing industry and capacity to succeed.

Congress took pity upon them and granted them twenty-four thousand acres in Scioto County, the tract being known as the French grant; but no gift of wild land was able to insure their prosperity. By degrees they were absorbed into the neighboring communities, a few succeeding, most ending their lives in abject failure. [Footnote: At.w.a.ter, p. 159; Michaux, p. 122, etc.]

Trouble with Land t.i.tles.

The trouble these poor French settlers had with their lands was far from unique. The early system of land sales in the West was most unwise. In Kentucky and Tennessee the grants were made under the laws of Virginia and North Carolina, and each man purchased or preempted whatever he could, and surveyed it where he liked, with a consequent endless confusion of t.i.tles. The National Government possessed the disposal of the land in the Northwest and in Mississippi; and it avoided the pitfall of unlimited private surveying; but it made little effort to prevent swindling by land companies, and none whatever to people the country with actual settlers. Congress granted great tracts of lands to companies and to individuals, selling to the highest bidder, whether or not he intended personally to occupy the country. Public sales were thus conducted by compet.i.tion, and Congress even declined to grant to the men in actual possession the right of pre-emption at the average rate of sale, refusing the request of settlers in both Mississippi and Indiana that they should be given the first choice to the lands which they had already partially cleared. [Footnote: American State Papers, Public Lands, I., 261; also pp. 71, 74, 99, etc.] It was not until many years later that we adopted the wise policy of selling the National domain in small lots to actual occupants.

Sullen Jealousy of the Pioneers.

Clouded Economic Notions.

The pioneer in his constant struggle with poverty was p.r.o.ne to look with puzzled anger at those who made more money than he did, and whose lives were easier. The backwoods farmer or planter of that day looked upon the merchant with much the same suspicion and hostility now felt by his successor for the banker or the railroad magnate. He did not quite understand how it was that the merchant, who seemed to work less hard than he did, should make more money; and being ignorant and suspicious, he usually followed some hopelessly wrong-headed course when he tried to remedy his wrongs. Sometimes these efforts to obtain relief took the form of resolutions not to purchase from merchants or traders such articles as woollens, linens, cottons, hats, or shoes, unless the same could be paid for in articles grown or manufactured by the farmers themselves. This particular move was taken because of the alarming scarcity of money, and was aimed particularly at the inhabitants of the Atlantic States. It was of course utterly ineffective. [Footnote: Marshall, II., p. 325.] A much less wise and less honest course was that sometimes followed of refusing to pay debts when the latter became inconvenient and pressing. [Footnote: The inhabitants of Natchez, in the last days of the Spanish dominion, became inflamed with hostility to their creditors, the merchants, and insisted upon what were practically stay laws being enacted in their favor. Gayarre and Claiborne.]

Vices of the Militia System.

The frontier virtue of independence and of impatience of outside direction found a particularly vicious expression in the frontier abhorrence of regular troops, and advocacy of a hopelessly feeble militia system. The people were foolishly convinced of the efficacy of their militia system, which they loudly proclaimed to be the only proper mode of national defence. [Footnote: Marshall, II., p. 279.] While in the actual presence of the Indians the stern necessities of border warfare forced the frontiersmen into a certain semblance of discipline. As soon as the immediate pressure was relieved, however, the whole militia system sank into a mere farce. At certain stated occasions there were musters for company or regimental drill. These training days were treated as occasions for frolic and merry-making. There were pony races and wrestling matches, with unlimited fighting, drunkenness, and general uproar. Such musters were often called, in derision, cornstalk drills, because many of the men, either having no guns or neglecting to bring them, drilled with cornstalks instead. The officers were elected by the men and when there was no immediate danger of war they were chosen purely for their social qualities. For a few years after the close of the long Indian struggle there were here and there officers who had seen actual service and who knew the rudiments of drill; but in the days of peace the men who had taken part in Indian fighting cared but little to attend the musters, and left them more and more to be turned into mere scenes of horseplay.

Lack of Military Training.

The frontier people of the second generation in the West thus had no military training whatever, and though they possessed a skeleton militia organization, they derived no benefit from it, because their officers were worthless, and the men had no idea of practising self-restraint or of obeying orders longer than they saw fit. The frontiersmen were personally brave, but their courage was entirely untrained, and being unsupported by discipline, they were sure to be disheartened at a repulse, to be distrustful of themselves and their leaders, and to be unwilling to persevere in the face of danger and discouragement. They were hardy, and physically strong, and they were good marksmen; but here the list of their soldierly qualities was exhausted. They had to be put through a severe course of training by some man like Jackson before they became fit to contend on equal terms with regulars in the open or with Indians in the woods. Their utter lack of discipline was decisive against them at first in any contest with regulars. In warfare with the Indians there were a very few of their number, men of exceptional qualities as woodsmen, who could hold their own; but the average frontiersman, though he did a good deal of hunting and possessed much knowledge of woodcraft, was primarily a tiller of the soil and a feller of trees, and he was necessarily at a disadvantage when pitted against an antagonist whose entire life was pa.s.sed in woodland chase and woodland warfare. These facts must all be remembered if we wish to get an intelligent explanation of the utter failure of the frontiersmen when, in 1812, they were again pitted against the British and the forest tribes. They must also be taken into account when we seek to explain why it was possible but a little later to develop out of the frontiersmen fighting armies which under competent generals could overmatch the red coat and the Indian alike.

Individualism in Religious Matters.

The Great Revival.

The extreme individualism of the frontier, which found expression for good and for evil, both in its governmental system in time of peace and in its military system in time of war, was also shown in religious matters. In 1799 and 1800 a great revival of religion swept over the West. Up to that time the Presbyterian had been the leading creed beyond the mountains. There were a few Episcopalians here and there, and there were Lutherans, Catholics, and adherents of the Reformed Dutch and German churches; but, aside from the Presbyterians, the Methodists and Baptists were the only sects powerfully represented. The great revival of 1799 was mainly carried on by Methodists and Baptists, and under their guidance the Methodist and Baptist churches at once sprang to the front and became the most important religious forces in the frontier communities. [Footnote: McFerrin's ”History of Methodism in Tennessee,”

338, etc.; Spencer's ”History of Kentucky Baptists,” 69, etc.] The Presbyterian church remained the most prominent as regards the wealth and social standing of its adherents, but the typical frontiersman who professed religion at all became either a Methodist or a Baptist, adopting a creed which was intensely democratic and individualistic, which made nothing of social distinctions, which distrusted educated preachers, and worked under a republican form of ecclesiastical government.

Camp Meetings.

The great revival was accompanied by scenes of intense excitement. Under the conditions of a vast wooded wilderness and a scanty population the camp-meeting was evolved as the typical religious festival. To the great camp-meetings the frontiersmen flocked from far and near, on foot, on horseback, and in wagons. Every morning at daylight the mult.i.tude was summoned to prayer by sound of trumpet. No preacher or exhorter was suffered to speak unless he had the power of stirring the souls of his hearers. The preaching, the praying, and the singing went on without intermission, and under the tremendous emotional stress whole communities became fervent professors of religion. Many of the scenes at these camp-meetings were very distasteful to men whose religion was not emotional and who shrank from the fury of excitement into which the great ma.s.ses were thrown, for under the strain many individuals literally became like men possessed, whether of good or of evil spirits, falling into ecstasies of joy or agony, dancing, shouting, jumping, fainting, while there were widespread and curious manifestations of a hysterical character, both among the believers and among the scoffers; but though this might seem distasteful to an observer of education and self-restraint, it thrilled the heart of the rude and simple backwoodsman and reached him as he could not possibly have been reached in any other manner. Often the preachers of the different denominations worked in hearty unison; but often they were sundered by bitter jealousy and distrust. The fiery zeal of the Methodists made them the leaders; and in their war on the forces of evil they at times showed a tendency to include all non-methodists--whether Baptists, Lutherans, Catholics, or infidels--in a common d.a.m.nation. Of course, as always in such a movement, many even of the earnest leaders at times confounded the essential and the non-essential, and railed as bitterly against dancing as against drunkenness and lewdness, or anathematized the wearing of jewelry as fiercely as the commission of crime. [Footnote: Autobiography of Peter Cartwright, the Backwoods Preacher.] More than one hearty, rugged old preacher, who did stalwart service for decency and morality, hated Calvinism as heartily as Catholicism, and yet yielded to no Puritan in his austere condemnation of amus.e.m.e.nt and luxury.

Good Accomplished.

Trials of the Frontier Preachers.

Often men backslid, and to a period of intense emotional religion succeeded one of utter unbelief and of reversion to the worst practices which had been given up. Nevertheless, on the whole there was an immense gain for good. The people received a new light, and were given a sense of moral responsibility such as they had not previously possessed. Much of the work was done badly or was afterwards undone, but very much was really accomplished. The whole West owes an immense debt to the hard-working frontier preachers, sometimes Presbyterian, generally Methodist or Baptist, who so gladly gave their lives to their labors and who struggled with such fiery zeal for the moral wellbeing of the communities to which they penetrated. Wherever there was a group of log cabins, thither some Methodist circuit-rider made his way or there some Baptist preacher took up his abode. Their prejudices and narrow dislikes, their raw vanity and sullen distrust of all who were better schooled than they, count for little when weighed against their intense earnestness and heroic self-sacrifice. They proved their truth by their endeavor. They yielded scores of martyrs, nameless and unknown men who perished at the hands of the savages, or by sickness or in flood or storm. They had to face no little danger from the white inhabitants themselves. In some of the communities most of the men might heartily support them, but in others, where the vicious and lawless elements were in control, they were in constant danger of mobs. The G.o.dless and lawless people hated the religious with a bitter hatred, and gathered in great crowds to break up their meetings. On the other hand, those who had experienced religion were no believers in the doctrine of nonresistance. At the core, they were thoroughly healthy men, and they fought as valiantly against the powers of evil in matters physical as in matters moral. Some of the successful frontier preachers were men of weak frame, whose intensity of conviction and fervor of religious belief supplied the lack of bodily powers; but as a rule the preacher who did most was a stalwart man, as strong in body as in faith. One of the continually recurring incidents in the biographies of the famous frontier preachers is that of some particularly hardened sinner who was never converted until, tempted to a.s.sault the preacher of the Word, he was soundly thrashed by the latter, and his eyes thereby rudely opened through his sense of physical shortcoming to an appreciation of his moral iniquity.