The captivity of Mary Draper Inglis (Ingles) is a third person account of her captivity and eventual escape. Mary was captured by Shawnee Indians along with her two sons, and sister-in-law from Draper’s Meadow in 1755. She eventually made her escape, along with another dutch woman, a few months later. This is her story.
The Indians all over this continent had names, traditions, religions, ceremonies, feasts, prayers, songs, dances all, more or less, with symbolism and allegory, adapted to circumstances, just as all other races of mankind. But the world has become so familiar with the continued and ridiculous publications in regard to everything touching upon that race of
James Smith, pioneer, was born in Franklin county, Pennsylvania, in 1737. When he was eighteen years of age he was captured by the Indians, was adopted into one of their tribes, and lived with them as one of themselves until his escape in 1759. He became a lieutenant under General Bouquet during the expedition against the Ohio Indians in 1764, and was captain of a company of rangers in Lord Dunmore’s War. In 1775 he was promoted to major of militia. He served in the Pennsylvania convention in 1776, and in the assembly in 1776-77. In the latter year he was commissioned colonel in command on the frontiers, and performed distinguished services. Smith moved to Kentucky in 1788. He was a member of the Danville convention, and represented Bourbon county for many years in the legislature. He died in Washington county, Kentucky, in 1812. The following narrative of his experience as member of an Indian tribe is from his own book entitled “Remarkable Adventures in the Life and Travels of Colonel James Smith,” printed at Lexington, Kentucky, in 1799. It affords a striking contrast to the terrible experiences of the other captives whose stories are republished in this book; for he was well treated, and stayed so long with his red captors that he acquired expert knowledge of their arts and customs, and deep insight into their character.
A recent publication of the Smithsonian Institution (” Siouan Tribes of the East,” by James Mooney) asserts that the origin and meaning of the word Catawba are unknown. In 1881, the Bureau of Ethnology collected a vocabulary of 10,000 words from the tribe of Indians bearing this name, and, after critical examination by experts, their
“A treaty entered into at the Nation Ford, Catawba, between the Chiefs and Headmen of the Catawba Indians of the one fart and the Commissioners appointed under a resolution of the Legislature, passed December, 1839, an acting under Commissions from his Excellency Patrick Noble, Esq., Governor of the State of South Carolina, of the other
Scarcely more than one hundred years ago the hoof prints of the buffalo became scarce in South Carolina, and it would, perhaps, have been well for the Catawba Indian had he followed him to the distant West; for the exterminating greed of the white man has almost driven him, too, from the boundless regions in
The reservation of the Catawba Indians was at one time in the remotest backwoods of South Carolina, but within the last twenty years the signs of civilization have been rapidly creeping toward it. Since the South began to draw Northern capital a few years ago, the development of this section of Carolina has been phenomenal.
Perhaps, after the Catawbas have become extinct, some one might ask who was responsible. Let us not wait until then to place the responsibility where it belongs. If it is South Carolina’s duty to cherish and guard with a fostering care the last vestige of her aboriginal inhabitants; if she owes anything to her earliest
Catawba Tribe: Significance unknown though the name was probably native to the tribe. Also called: Ani’ta’guă, Cherokee name. Iswa or Issa, signifying “river,” and specifically the Catawba River; originally probably an independent band which united early with the Catawba proper. Oyadagahrcenes, Tadirighrones, Iroquois names. Usherys, from iswahere, “river down here”; see Issa. Catawba Connections. The