and he wore the scanty buckskin dress of the Indian. But Isaac knew at once he was a white man, perhaps one of the many French traders who passed through the Indian village.
"Your name is Zane," said the man in English, looking sharply at Isaac.
"That is my name. Who are you?" asked Isaac in great surprise.
"I am Girty. I've never seen you, but I knew Col. Zane and Jonathan well. I've seen your sister; you all favor one another."
"Are you Simon Girty?"
"Yes."
"I have heard of your influence with the Indians. Can you do anything to get me out of this?"
"How did you happen to git over here? You are not many miles from Wingenund's Camp," said Girty, giving Isaac another sharp look from his small black eyes.
"Girty, I assure you I am not a spy. I escaped from the Wyandot village on Mad River and after traveling three days I lost my way. I went to sleep in a thicket and when I awoke an Indian dog had found me. I heard voices and saw three Indians. I got up and ran, but they easily caught me."
"I know about you. Old Tarhe has a daughter who kept you from bein' ransomed."
"Yes, and I wish I were back there. I don't like the look of things."
"You are right, Zane. You got ketched at a bad time. The Indians are mad. I suppose you don't know that Col. Crawford massacred a lot of Indians a few days ago. It'll go hard with any white man that gits captured. I'm afraid I can't do nothin' for you."
A few words concerning Simon Girty, the White Savage. He had two brothers, James and George, who had been desperadoes before they were adopted by the Delawares, and who eventually became fierce and relentless savages. Simon had been captured at the same time as his brothers, but he did not at once fall under the influence of the unsettled, free-and-easy life of the Indians. It is probable that while in captivity he acquired the power of commanding the Indians' interest and learned the secret of ruling them—two capabilities few white men ever possessed. It is certain that he, like the noted French-Canadian Joucaire, delighted to sit round the camp fires and to go into the council-lodge and talk to the assembled Indians.
At the outbreak of the revolution Girty was a commissioned officer of militia at Ft. Pitt. He deserted from the Fort, taking with him the Tories McKee and Elliott, and twelve soldiers, and these traitors spread as much terror among the Delaware Indians as they did among the whites. The Delawares had been one of the few peacefully disposed tribes. In order to get them to join their forces with Governor Hamilton, the British commander, Girty declared that Gen. Washington had been killed, that Congress had been dispersed, and that the British were winning all the battles.
Girty spoke most of the Indian languages, and Hamilton employed him to go among the different Indian tribes and incite them to greater hatred of the pioneers. This proved to be just the life that suited him. He soon rose to have a great and bad influence on all the tribes. He became noted for his assisting the Indians in marauds, for his midnight forays, for his scalpings, and his efforts to capture white women, and for his devilish cunning and cruelty.
For many years Girty was the Deathshead of the frontier. The mention of his name alone created terror in any household; in every pioneer's cabin it made the children cry out in fear and paled the cheeks of the stoutest-hearted wife.
It is difficult to conceive of a white man's being such a fiend in human guise. The only explanation that can be given is that renegades rage against the cause of their own blood with the fury of insanity rather than with the malignity of a naturally ferocious temper. In justice to Simon Girty it must be said that facts not known until his death showed he was not so cruel and base as believed; that some deeds of kindness were attributed to him; that he risked his life to save Kenton from the stake, and that many of the terrible crimes laid at his door were really committed by his savage brothers.
Isaac Zane suffered no annoyance at the hands of Cornplanter's braves until the seventh day of his imprisonment. He saw no one except the squaw who brought him corn and meat. On that day two savages came for him and led him into the immense council-lodge of the Five Nations. Cornplanter sat between his right-hand chiefs, Big Tree and Half Town, and surrounded by the other chiefs of the tribes. An aged Indian stood in the center of the lodge and addressed the others. The listening savages sat immovable, their faces as cold and stern as stone masks. Apparently they did not heed the entrance of the prisoner.
"Zane, they're havin' a council," whispered a voice in Isaac's ear. Isaac turned and recognized Girty. "I want to prepare you for the worst."
"Is there, then, no hope for me?" asked Isaac.
"I'm afraid not," continued the renegade, speaking in a low whisper. "They wouldn't let me speak at the council. I told Cornplanter that killin' you might bring the Hurons down on him, but he wouldn't listen. Yesterday, in the camp of the Delawares, I saw Col. Crawford burnt at the stake. He was a friend of mine at Pitt, and I didn't dare to say one word to the frenzied Indians. I had to watch the torture. Pipe and Wingenund, both old friends of Crawford, stood by and watched him walk round the stake on the red-hot coals five hours."
Isaac shuddered at the words of the renegade, but did not answer. He had felt from the first that his case was hopeless, and that no opportunity for escape could possibly present itself in such a large encampment. He set his teeth hard and resolved to show the red devils how a white man could die.
Several speeches were made by different chiefs and then an impressive oration by Big Tree. At the conclusion of the speeches, which were in an unknown tongue to Isaac, Cornplanter handed a war-club to Half Town. This chief got up, walked to the end of the circle, and there brought the club down on the ground with a resounding thud. Then he passed the club to Big Tree. In a solemn and dignified manner every chief duplicated Half Town's performance with the club.
Isaac watched the ceremony as if fascinated. He had seen a war-club used in the councils of the Hurons and knew that striking it on the ground signified war and death.
"White man, you are a killer of Indians," said Cornplanter in good English. "When the sun shines again you die."
A brave came forward and painted Isaac's face black. This Isaac knew to indicate that death awaited him on the morrow. On his way back to his prison-lodge he saw that a war-dance was in progress.
A hundred braves with tomahawks, knives, and mallets in their hands were circling round a post and keeping time to the low music of a muffled drum. Close together, with heads bowed, they marched. At certain moments, which they led up to with a dancing on rigid legs and a stamping with their feet, they wheeled, and uttering hideous yells, started to march in the other direction. When this had been repeated three times a brave stepped from the line, advanced, and struck his knife or tomahawk into the post. Then with a loud voice he proclaimed his past exploits and great deeds in war. The other Indians greeted this with loud yells of applause and a flourishing of weapons. Then the whole ceremony was gone through again.
That afternoon many of the Indians visited Isaac in his lodge and shook their fists at him and pointed their knives at him. They hissed and groaned at him. Their vindictive faces expressed the malignant joy they felt at the expectation of putting him to the torture.
When night came Isaac's guards laced up the lodge-door and shut him from the sight of the maddened Indians. The darkness that gradually enveloped him was a relief. By and by all was silent except for the occasional yell of a drunken savage. To Isaac it sounded like a long, rolling death-cry echoing throughout the encampment and murdering his sleep. Its horrible meaning made him shiver and his flesh creep. At length
