A public school is maintained, and even the old and middle-aged are better educated than the whites in many communities. The young are taught in both Cherokee and English. It is unfortunate that no public fund is provided for the advanced education of the more intelligent of them, that they might become teachers. Others should be placed in shops where they would become artisans. Finely engraved pipes, ornaments, and well made baskets show their capacity in this direction. Their industry at present is not commendable.
The christianization of the Cherokees was begun in 1801, by Moravian missionaries. It was easy to adapt their old faith to the new creed, and many were converted. Other churches have since taken up the work, Baptists deserving the most credit, and next to them the Methodists. They are naturally devout, and most of them are in regular communion with the church, thereby imposing marriage laws and other social regulations. Christianity has strengthened and solemnized the marriage tie, which in the prouder but more barbarous condition of the tribe was a very weak relation. Boys used to choose their wives at sixteen to eighteen years of age, live with them a few years and then abandon them and their families. It not unfrequently happened that after rioting with strange women for a period, they came back to their first choice, unless their places had been taken by others. Prostitution was common, though considered the most disgraceful of crimes, and punished by shearing the head. This punishment has been discontinued. Although there has been a healthy change in social morals there is room for improvement.
Rigid seriousness is a marked element of Indian character, and is written in unmistakable lines upon their faces. The Cherokee language is not capable of expressing a witticism, and anything like a joke is foreign to their nature. They have a great many so-called dances, but none of them, like the dance of the negro, is the effervescence of irrepressible joy. The Indian dances as a preparation for some coming event; he never celebrates. It seems to be a legacy of his heathen ideas of making sacrifice to the great spirit, apparently involving much painful labor. In the primitive days the whole tribe danced before making war, and the warriors danced before going into battle. It is still their custom to go through these melancholy perambulations before every contest of strength, such as a game of ball or a wrestling match. The funeral dance and the wedding dance are performed with the same stern immobility of features.
From Yellow Hill our party started to Qualla post-office, a collection of a half-dozen unattractive houses, inhabited by whites, but at one time the council house of the band. The Ocona Lufta crossed our path at the beginning. The purity of the stream seemed to forbid the intrusion of a dirty hoof, but there was no time to indulge sentiment. The ford is shallow, and angles down stream. My horse mistook a canoe landing, almost opposite, for his place of destination, his rider’s attention being absorbed in the blocks of many colored granite and transparent crystals of quartz, which form the bottom pavement. Three-fourths way across, the water was smooth and touched the horse’s neck. Another length, a plunge, and the horse was swimming; still the lustrous bottom shone with undiminished distinctness.
On our way through Quallatown to Soco creek, we passed numerous wayfarers carrying corn, fruit, baskets, and babies. One woman had a bushel of corn tied in a sack around her waist, a basket of apples on her head, and a baby in her arms. A slouchy man was walking at her side empty-handed and scolding, probably because she was unable to carry him. Under a peach tree before a cabin stood a witch-like squaw and half a dozen unattractive children. “Is this the Soco road?” was asked. “Satula” issued from her grim old mouth, and her finger pointed at the peaches.
“No, Soco; is this Soco?” nervously urged our companion, pointing up the stream.
“Uh,” she grunted out, and handed him one peach, from which we inferred that “soco” means “one.” A white woman in the vicinity confirmed our guess, and told us that “satula” is equivalent to the phrase “do you want it?”
Pause, and look at an “Indian maiden” by the road side. We did. Who, that has read Longfellow, and Cooper, and Irving, could pass without looking? She certainly could not have been the inspiration of Longfellow’s Hiawatha. She stands, in my recollection, with fishing rod in hand—about five feet tall, and 140 pounds in weight. Black, coarse, knotted hair hangs down her back to the waist. Under her low forehead is a pair of large, black eyes, which, unfortunately, are devoid of expression. Her cheek bones are wider than her forehead and almost touch the level of her eyes. A flat nose, straight mouth, and small ears, complete the physiognomy which showed no sign of thinking. Her neck is short and thick, and her shoulders broader than her broad hips. Her waist is almost manly. A gown of homespun, patched and dirty, half conceals her knees. With a glance at a large, but clumsy, pair of ankles, and flat feet, we pass on out of the Indian settlement along the rapids of Soco. We had not been approached by a beggar, or asked to buy a penny worth of anything during the whole day.
The scenery along the torrents of Soco creek, down the western slope of the Balsams, rivals in variety and picturesque effect that of any place in the Appalachians. There are no grand chasms, nor grand cascades. There is nothing, indeed, which calls for superlative adjectives, unless, possibly, we except the immensity of the trees, the unbroken carpeting of moss, and the perfect grace of tall ferns. There is, in the curves of the torrent, as it bounds over precipices and down rapids, compelling us to cross its noisy channel at least twenty times; in the conformation of the glens through which we rode; in the massiveness and towering height of the great chain, up whose side we were climbing; in the white fragments of rock, which reflect the sun light from the stream’s channel and the highway; in the rounded cliffs, so modest that they keep themselves perpetually robed in a seamless vesture of moss; in the ferns, the shrubs, the trees, in the absolute solitude and loneliness of the place,—there is something so complex in its effect upon the interested student of nature that he is unwearied by the two hours and a half required to make the ascent.