Long read!!! Lots of treasure leads from this E-Book Project Gutenberg


Gold Member
Mar 3, 2013
SW, VA - Bull Mountain
Detector(s) used
CTX, Excal II, EQ800, Fisher 1260X, Tesoro Royal Sabre, Tejon, Garrett ADSIII, Carrot, Stealth 920iX, Keene A52
Primary Interest:
Long read!!! Lot's of treasure leads from this E-Book Project Gutenberg

The Project Gutenberg EBook Myths And Legends Of Our Own Land, v9
#9 in our series by Charles M. Skinner

Copyright laws are changing all over the world. Be sure to check the
copyright laws for your country before downloading or redistributing
this or any other Project Gutenberg eBook.

This header should be the first thing seen when viewing this Project
Gutenberg file. Please do not remove it. Do not change or edit the
header without written permission.

Please read the "legal small print," and other information about the
eBook and Project Gutenberg at the bottom of this file. Included is
important information about your specific rights and restrictions in
how the file may be used. You can also find out about how to make a
donation to Project Gutenberg, and how to get involved.

**Welcome To The World of Free Plain Vanilla Electronic Texts**

**EBooks Readable By Both Humans and By Computers, Since 1971**

*****These EBooks Were Prepared By Thousands of Volunteers*****

Title: Myths And Legends Of Our Own Land (As To Buried Treasure)

Author: Charles M. Skinner

Release Date: October, 2004 [EBook #6614]
[Yes, we are more than one year ahead of schedule]
[This file was first posted on December 31, 2003]

Edition: 10

Language: English

Character set encoding: ASCII


This eBook was produced by David Widger <widger@cecomet.net>


Charles M. Skinner

Vol. 9.






Kidd's Treasure
Other Buried Wealth


Monsters and Sea-Serpents
Stone-Throwing Devils
Storied Springs
Lovers' Leaps
God on the Mountains



Captain Kidd is the most ubiquitous gentleman in history. If his
earnings in the gentle craft of piracy were frugally husbanded, he has
possibly left some pots of money in holes in the ground between Key West
and Halifax. The belief that large deposits of gold were made at
Gardiner's Island, Dunderberg, Cro' Nest, New York City, Coney Island,
Ipswich, the marshes back of Boston, Cape Cod, Nantucket, Isles of
Shoals, Money Island, Ocean Beach, the Bahamas, the Florida Keys, and
elsewhere has caused reckless expenditure of actual wealth in recovering
doubloons and guineas that disappointed backers of these enterprises are
beginning to look upon--no, not to look upon, but to think about--as
visionary. A hope of getting something for nothing has been the impetus
to these industries, and interest in the subject is now and then revived
by reports of the discovery--usually by a farmer ploughing near the
shore--of an iron kettle with a handful of gold and silver coins in it,
the same having doubtless been buried for purposes of concealment during
the wars of 1776 and 1812.

Gardiner's Island, a famous rendezvous for pirates, is the only place
known to have been used as a bank of deposit, for in 1699 the Earl of
Bellomont recovered from it seven hundred and eighty-three ounces of
gold, six hundred and thirty-three ounces of silver, cloth of gold,
silks, satins, and jewels. In the old Gardiner mansion, on this island,
was formerly preserved a costly shawl given to Mrs. Gardiner by Captain
Kidd himself. This illustrious Kidd--or Kydd--was born in New York,
began his naval career as a chaser of pirates, became a robber himself,
was captured in Boston, where he was ruffling boldly about the streets,
and was hanged in London in 1701. In sea superstitions the apparition
of his ship is sometimes confused with that of the Flying Dutchman.

At Lion's Rock, near Lyme, Connecticut, a part of his treasure is under
guard of a demon that springs upon intruders unless they recite
Scripture while digging for the money.

Charles Island, near Milford, Connecticut, was dug into, one night, by a
company from that town that had learned of Kidd's visit to it--and what
could Kidd be doing ashore unless he was burying money? The lid of an
iron chest had been uncovered when the figure of a headless man came
bounding out of the air, and the work was discontinued right then. The
figure leaped into the pit that had been dug, and blue flames poured out
of it. When the diggers returned, their spades and picks were gone and
the ground was smooth.

Monhegan Island, off the Maine coast, contains a cave, opening to the
sea, where it was whispered that treasure had been stored in care of
spirits. Searchers found within it a heavy chest, which they were about
to lift when one of the party--contrary to orders--spoke. The spell was
broken, for the watchful spirits heard and snatched away the treasure.
Some years ago the cave was enlarged by blasting, in a hope of finding
that chest, for an old saying has been handed down among the people of
the island--from whom it came they have forgotten--that was to this
effect: "Dig six feet and you will find iron; dig six more and you will
find money."

On Damariscotta Island, near Kennebec, Maine, is a lake of salt water,
which, like dozens of shallow ones in this country, is locally reputed
to be bottomless. Yet Kidd was believed to have sunk some of his
valuables there, and to have guarded against the entrance of boats by
means of a chain hung from rock to rock at the narrow entrance, bolts on
either side showing the points of attachment, while ring bolts were
thought to have been driven for the purpose of tying buoys, thus marking
the spots where the chests went down. This island, too, has been held
in fear as haunted ground.

Appledore, in the Isles of Shoals, was another such a hiding-place, and
Kidd put one of his crew to death that he might haunt the place and
frighten searchers from their quest. For years no fisherman could be
induced to land there after nightfall, for did not an islander once
encounter "Old Bab" on his rounds, with a red ring around his neck, a
frock hanging about him, phosphorescence gleaming from his body, who
peered at the intruder with a white and dreadful face, and nearly scared
him to death?

A spot near the Piscataqua River was another hiding-place, and early in
this century the ground was dug over, two of the seekers plying pick and
spade, while another stood within the circle they had drawn about the
spot and loudly read the Bible. Presently their implements clicked on
an iron chest, but it slid sideway into the ground as they tried to
uncover it, and at last an interruption occurred that caused them to
stop work so long that when they went to look for it again it had
entirely disappeared. This diversion was the appearance of a monster
horse that flew toward them from a distance without a sound, but stopped
short at the circle where the process of banning fiends was still going
on, and, after grazing and walking around them for a time, it dissolved
into air.

Kidd's plug is a part of the craggy steep known as Cro' Nest, on the
Hudson. It is a projecting knob, like a bung closing an orifice, which
is believed to conceal a cavern where the redoubtable captain placed a
few barrels of his wealth. Though it is two hundred feet up the cliff,
inaccessible either from above or below, and weighs many tons, still, as
pirates and devils have always been friendly, it may be that the corking
of the cave was accomplished with supernatural help, and that if blasts
or prayers ever shake the stone from its place a shower of doubloons and
diamonds may come rattling after it.

The shore for several hundred feet around Dighton Rock, Massachusetts,
has been examined, for it was once believed that the inscriptions on it
were cut by Kidd to mark the place of burial for part of his hoard.

The Rock Hill estate, Medford, Massachusetts, was plagued by a spectre
that some thought to be that of a New Hampshire farmer who was robbed
and murdered there, but others say it is the shade of Kidd, for iron
treasure chests were found in the cellar that behaved like that on the
Piscataqua River, sinking out of sight whenever they were touched by

Misery Islands, near Salem, Massachusetts, were dug over, and under
spiritual guidance, too, for other instalments of Mr. Kidd's
acquisitions, but without avail.

It takes no less than half a dozen ghosts to guard what is hidden in
Money Hill, on Shark River, New Jersey, so there must be a good deal of
it. Some of these guardians are in sailor togs, some in their mouldy
bones, some peaceable, some noisy with threats and screams and groans--
a "rum lot," as an ancient mariner remarked, who lives near their graves
and daytime hiding-places. Many heirlooms are owned by Jerseymen
hereabout that were received from Kidd's sailors in exchange for apple-
jack and provisions, and two sailor-looking men are alleged to have
taken a strong-box out of Money Hill some years ago, from which they
abstracted two bags of gold. After that event the hill was dug over
with great earnestness, but without other result to the prospectors than
the cultivation of their patience.

Sandy Hook, New Jersey, near "Kidd's tree," and the clay banks of the
Atlantic highlands back of that point, are suspected hiding-places; but
the cairn or knoll called Old Woman's Hill, at the highlands, is not
haunted by Kidd's men, as used to be said, but by the spirit of a
discontented squaw. This spirit the Indians themselves drove away with

At Oyster Point, Maryland, lived Paddy Dabney, who recognized Kidd from
an old portrait on meeting him one evening in 1836. He was going home
late from the tavern when a light in a pine thicket caused him to turn
from the road. In a clearing among the trees, pervaded by a pale shine
which seemed to emanate from its occupants, a strange company was
playing at bowls. A fierce-looking reprobate who was superintending the
game glanced up, and, seeing Paddy's pale face, gave such a leap in his
direction that the Irishman fled with a howl of terror and never stopped
till he reached his door, when, on turning about, he found that the
phantom of the pirate chief had vanished. The others, he conceived,
were devils, for many a sea rover had sold himself to Satan. Captain
Teach, or Blackbeard, proved as much to his crew by shutting himself in
the hold of his ship, where he was burning sulphur to destroy rats, and
withstanding suffocation for several hours; while one day a dark man
appeared on board who was not one of the crew at the sailing, and who
had gone as mysteriously as he came on the day before the ship was
wrecked. It was known that Kidd had buried his Bible in order to
ingratiate the evil one.

A flat rock on the north shore of Liberty Island, in New York harbor,
was also thought to mark the place of this pervasive wealth of the
pirates. As late as 1830, Sergeant Gibbs, one of the garrison at the
island, tried to unearth it, with the aid of a fortune-teller and a
recruit, but they had no sooner reached a box about four feet in length
than a being with wings, horns, tail, and a breath, the latter palpable
in blue flames, burst from the coffer. Gibbs fell unconscious into the
water and narrowly escaped drowning, while his companions ran away, and
the treasure may still be there for aught we know.

Back in the days before the Revolution, a negro called Mud Sam, who
lived in a cabin at the Battery, New York City, was benighted at about
the place where One Hundredth Street now touches East River while
waiting there for the tide to take him up the Sound. He beguiled the
time by a nap, and, on waking, he started to leave his sleeping place
under the trees to regain his boat, when the gleam of a lantern and the
sound of voices coming up the bank caused him to shrink back into the
shadow. At first he thought that he might be dreaming, for Hell Gate
was a place of such repute that one might readily have bad dreams there,
and the legends of the spot passed quickly through his mind: the
skeletons that lived in the wreck on Hen and Chickens and looked out at
passing ships with blue lights in the eye-sockets of their skulls; the
brown fellow, known as "the pirate's spuke," that used to cruise up and
down the wrathful torrent, and was snuffed out of sight for some hours
by old Peter Stuyvesant with a silver bullet; a black-looking scoundrel
with a split lip, who used to brattle about the tavern at Corlaer's
Hook, and who tumbled into East River while trying to lug an iron chest
aboard of a suspicious craft that had stolen in to shore in a fog. This
latter bogy was often seen riding up Hell Gate a-straddle of that very
chest, snapping his fingers at the stars and roaring Bacchanalian odes,
just as skipper Onderdonk's boatswain, who had been buried at sea
without prayers, chased the ship for days, sitting on the waves, with
his shroud for a sail, and shoving hills of water after the vessel with
the plash of his hands.

These grewsome memories sent a quake through Mud Sam's heart, but when
the bushes cracked under the strangers' tread, he knew that they were of
flesh and bone, and, following them for a quarter-mile into the wood, he
saw them dig a hole, plant a strong-box there, and cover it. A
threatening remark from one of the company forced an exclamation from
the negro that drew a pistol-shot upon him, and he took to his heels.
Such a fright did he receive that he could not for several years be
persuaded to return, but when that persuasion came in the form of a
promise of wealth from Wolfert Webber, a cabbage-grower of the town, and
promises of protection from Dr. Knipperhausen, who was skilled in
incantations, he was not proof against it, and guided the seekers to the

After the doctor had performed the proper ceremonies they fell to work,
but no sooner had their spades touched the lid of an iron-bound chest
than a sturdy rogue with a red flannel cap leaped out of the bushes.
They said afterward that he had the face of the brawler who was drowned
at Corlaer's Hook, but, in truth, they hardly looked at him in their
flight; nor, when the place was revisited, could any mark of digging be
found, nor any trace of treasure, so that part of Kidd's wealth may be
at this moment snugly stowed in the cellar of a tenement. Webber had
engaged in so many crazy enterprises of this nature that he had
neglected cabbage culture, and had grown so poor that the last
disappointment nearly broke his heart. He retired to his chamber and
made his will, but on learning that a new street had been run across his
farm and that it would presently be worth ten times as much for
building-lots as it ever had been for cabbages, he leaped out of bed,
dressed himself, and prospered for many a day after.


The wealth of the Astors hardly exceeds the treasure that is supposed to
be secreted here and there about the country, and thousands of dollars
have been expended in dredging rivers and shallow seas, and in blasting
caves and cellars. Certain promoters of these schemes have enjoyed
salaries as officers in the stock companies organized for their
furtherance, and they have seen the only tangible results from such

One summer evening, in the middle of the seventeenth century, a bark
dropped anchor at the mouth of Saugus River, Massachusetts, and four of
the crew rowed to the woods that skirt its banks and made a landing.
The vessel had disappeared on the following morning, but in the forge at
the settlement was found a paper stating that if a certain number of
shackles and handcuffs were made and secretly deposited at a specified
place in the forest, a sum of money equal to their value would be found
in their stead on the next day. The order was filled and the silver was
found, as promised, but, though a watch was set, nothing further was
seen of men or ship for several months.

The four men did return, however, and lived by themselves amid the woods
of Saugus, the gossips reporting that a beautiful woman had been seen in
their company--the mistress of the pirate chief, for, of course, the
mysterious quartette had followed the trade of robbery on the high seas.
Three of these men were captured, taken to England, and hanged, but the
fourth-Thomas Veale--escaped to a cavern in the wood, where, it was
reputed, great treasures were concealed, and there he lived until the
earthquake of 1658, when a rock fell from the roof of the cave, closing
the entrance and burying the guilty man in a tomb where, it is presumed,
he perished of thirst and hunger. Dungeon Rock, of Lynn, is the name
that the place has borne ever since.

In 1852 Hiram Marble announced that he had been visited by spirits, who
not only told him that the pirates' spoils were still in their olden
hiding-place, but pointed out the spot where the work of excavation
should begin. Aided by his son he tunnelled the solid granite for a
distance of one hundred and thirty-five feet, the passage being seven
feet high and seven wide. Whenever he was wearied the "mediums" that he
consulted would tell him to make cuttings to the right or left, and for
every fresh discouragement they found fresh work. For thirty years this
task was carried on, both father and son dying without gaining any
practical result, other than the discovery of an ancient scabbard in a
rift. The heiress of the house of Marble alone reaped benefit from
their labors, for-resuming on a petty scale the levies of the first
dwellers in the rock--she boldly placarded the entrance to the workings
"Ye who enter here leave twenty-five cents behind."

In several cases the chasms that have been caused by wear of water or
convulsions of nature (their opposite sides being matched) were believed
to have been hiding-places, but, in the old days in New England, it was
believed that all such fractures were caused by the earthquake at the
time of the crucifixion--a testimony of the power of God to shake

The Heart of Greylock is the name given to the crater-like recess, a
thousand feet deep, in the tallest of the Berkshire peaks, but it was
formerly best known as Money Hole, and the stream that courses through
it as Money Brook, for a gang of counterfeiters worked in that recess,
and there some spurious coinage may still be concealed. The stream is
also known as Spectre Brook, for late wandering hunters and scouting
soldiers, seeing the forgers moving to and fro about their furnaces,
took them for ghosts.

Province Island, in Lake Memphremagog, Vermont, is believed to contain
some of the profits of an extensive smuggling enterprise that was
carried on near the lake for several years.

A little company of Spanish adventurers passed along the base of the
Green Mountains early in the last century, expecting to return after
having some dealings with the trading stations on the St. Lawrence; so
they deposited a part of their gold on Ludlow Mountain, Vermont, and
another pot of it on Camel's Hump. They agreed that none should return
without his companions, but they were detained in the north and
separated, some of them going home to Spain. Late in life the sole
survivor of the company went to Camel's Hump and tried to recall where
the treasure had been hidden, but in vain.

While flying from the people whose declaration of independence had
already been written in the blood of the king's troops at Concord, the
royal governor--Wentworth--was embarrassed by a wife and a treasure-
chest. He had left his mansion, at Smith's Pond, New Hampshire, and was
making toward Portsmouth, where he was to enjoy the protection of the
British fleet, but the country was up in arms, time was important, and
as his wearied horses could not go on without a lightening of the
burden, he was forced to leave behind either Lady Wentworth or his other
riches. As the lady properly objected to any risk of her own safety,
the chest was buried at an unknown spot in the forest, and for a century
and more the whereabouts of the Wentworth plate and money-bags have been
a matter of search and conjecture.

When the Hessian troops marched from Saratoga to Boston, to take ship
after Burgoyne's surrender, they were in wretched condition-war-worn,
ragged, and ill fed,--and having much with them in the form of plate and
jewels that had been spared by their conquerors, together with some of
the money sent from England for their hire, they were in constant fear
of attack from the farmers, who, though they had been beaten, continued
to regard them with an unfavorable eye. On reaching Dalton,
Massachusetts, the Hessians agreed among themselves to put their
valuables into a howitzer, which they buried in the woods, intending
that some of their number should come back at the close of the war and
recover it. An Indian had silently followed them for a long distance,
to gather up any unconsidered trifles that might be left in their
bivouacs, and he marked the route by blazes on the trees; but if he saw
the burial of this novel treasury it meant nothing to him, and the
knowledge of the hiding-place was lost. For years the populace kept
watch of all strangers that came to town, and shadowed them if they went
to the woods, but without result. In about the year 1800 the supposed
hiding-place was examined closely and excavations were made, but, as
before, nothing rewarded the search.

A tree of unknown age--the Old Elm--stood on Boston Common until within
a few years. This veteran, torn and broken by many a gale and
lightning-stroke, was a gallows in the last century, and Goody Glover
had swung from it in witch-times. On tempestuous nights, when the
boughs creaked together, it was said that dark shapes might be seen
writhing on the branches and capering about the sward below in hellish
glee. On a gusty autumn evening in 1776 a muffled form presented
itself, unannounced, at the chamber of Mike Wild, and, after that
notorious miser had enough recovered from the fear created by the
presence to understand what it said to him, he realized that it was
telling him of something that in life it had buried at the foot of the
Old Elm. After much hesitancy Mike set forth with his ghostly guide,
for he would have risked his soul for money, but on arriving at his
destination he was startled to find himself alone. Nothing daunted, he
set down his lantern and began to dig. Though he turned up many a rood
of soil and sounded with his spade for bags and chests of gold, he found
nothing. Strange noises overhead--for the wind was high and the twigs
seemed to snicker eerily as they crossed each other-sent thrills along
his back from time to time, and he was about to return, half in anger,
half in fear, when his spirit visitor emerged from behind the tree and
stood before him. The mien was threatening, the nose had reddened and
extended, the hair was rumpled, and the brow was scowling. The frown of
the gold monster grew more awful, the stare of his eye in the starlight
more unbearable, and he was crouching and creeping as if for a spring.
Mike could endure no more. He fainted, and awakened in the morning in
his own chamber, where, to a neighbor who made an early call, he told--
with embellishments--the story of the encounter; but before he had come
to the end of the narrative the visitor burst into a roar of laughter
and confessed that he had personated the supernatural visitant, having
wagered a dozen bottles of wine with the landlord of the Boar's Head
that he could get the better of Mike Wild. For all this the old tree
bore, for many years, an evil reputation.

A Spanish galleon, the Saints Joseph and Helena, making from Havana to
Cadiz in 1753 was carried from her course by adverse winds and tossed
against a reef, near New London, Connecticut, receiving injuries that
compelled her to run into that port for repairs. To reach her broken
ribs more easily her freight was put on shore in charge of the collector
of the port, but when it was desired to ship the cargo again, behold!
the quarter part of it had disappeared, none could say how. New London
got a bad name from this robbery, and the governor, though besought by
the assembly to make good the shortage, failed to do so, and lost his
place at the next election. It was reputed that some of the treasure
was buried on the shore by the robbers. In 1827 a woman who was
understood to have the power of seership published a vision to a couple
of young blades, who had paid for it, to the effect that hidden under
one of the grass-grown wharves was a box of dollars. By the aid of a
crystal pebble she received this really valuable information, but the
pebble was not clear enough to reveal the exact place of the box. She
could see, however, that the dollars were packed edgewise. When New
London was sound asleep the young men stole out and by lantern-light
began their work. They had dug to water-level when they reached an iron
chest, and they stooped to lift it-but, to their amazement, the iron was
too hot to handle! Now they heard deep growls, and a giant dog peered
at them from the pit-mouth; red eyes flashed at them from the darkness;
a wild-goose, with eyes of blazing green, hovered and screamed above
them. Though the witch had promised them safety, nothing appeared to
ward off the fantastic shapes that began to crowd about them. Too
terrified to work longer they sprang out and made away, and when-taking
courage from the sunshine--they renewed the search, next day, the iron
chest had vanished.

On Crown Point, Lake Champlain, is the ruin of a fort erected by Lord
Amherst above the site of a French work that had been thrown up in 1731
to guard a now vanished capital of fifteen hundred people. It was
declared that when the French evacuated the region they buried money and
bullion in a well, in the northwest corner of the bastion, ninety feet
deep, in the full expectancy of regaining it, and half a century ago
this belief had grown to such proportions that fifty men undertook to
clear the well, pushing their investigations into various parts of the
enclosure and over surrounding fields. They found quantities of lead
and iron and no gold.

Follingsby's Pond, in the Adirondacks, was named for a recluse, who, in
the early part of this century, occupied a lonely but strongly guarded
cabin there. It was believed afterward that he was an English army
officer, of noble birth, who had left his own country in disgust at
having discovered an attachment between his wife and one of his fellow-
officers. He died in a fever, and while raving in a delirium spoke of
a concealed chest. A trapper, who was his only attendant in his last
moments, dug over the ground floor of the hut and found a box containing
a jewelled sword, costly trinkets, and letters that bore out the
presumption of Follingsby's aristocratic origin. What became of these
valuables after their exhumation is not known, and the existence of more
has been suspected.

Coney Island is declared to have been used by a band of pirates as the
first national sand bank, and, as these rascals were caught and swung
off with short shrift, they do say that the plunder is still to be had--
by the man who finds it. But the hotel-keepers and three-card-monte men
are not waiting for that discovery to grow rich.

In Shandaken Valley, in the Catskills, it was affirmed that a party of
British officers buried money somewhere, when they were beset by the
farmers and hunters of that region, and never got it out of the earth

On Tea Island, Lake George, the buried treasures of Lord Abercrombie
have remained successfully hidden until this day.

The oldest house at Fort Neck, Long Island, was known for years as the
haunted house, and the grave of its owner--Captain Jones--was called the
pirate's grave, for, in the last century, Jones was accused of piracy
and smuggling, and there have been those who suspected worse. A hope of
finding gold and silver about the premises has been yearly growing
fainter. Just before the death of Jones, which occurred here in an
orderly manner, a crow, so big that everybody believed it to be a demon,
flew in at the window and hovered over the bed of the dying man until he
had drawn his last breath, when, with a triumphant cry, it flew through
the west end of the house. The hole that it broke through the masonry
could never be stopped, for, no matter how often it was repaired, the
stone and cement fell out again, and the wind came through with such a
chill and such shriekings that the house had to be abandoned.

The owner of an estate on Lloyd's Neck, Long Island, had more wealth
than he thought it was safe or easy to transport when he found the
colonies rising against Britain in 1775, and flight was imperative, for
he was known by his neighbors to be a Tory. Massing his plate, coin,
and other movables into three barrels, he caused his three slaves to
bury them in pits that they had dug beneath his house. Then, as they
were shovelling back the earth, he shot them dead, all three, and buried
them, one on each barrel. His motive for the crime may have been a fear
that the slaves would aid the Americans in the approaching struggle, or
that they might return and dig up the wealth or reveal the hiding-place
to the enemies of the king. Then he made his escape to Nova Scotia,
though he might as well have stayed at home, for the British possessed
themselves of Long Island, and his house became a place of resort for
red-coats and loyalists. It was after the turn of the century when a
boat put in, one evening, at Cold Spring Bay, and next morning the
inhabitants found footprints leading to and from a spot where some
children had discovered a knotted rope projecting from the soil.
Something had been removed, for the mould of a large box was visible at
the bottom of a pit. Acres of the neighborhood were then dug over by
treasure hunters, who found a box of cob dollars and a number of casks.
The contents of the latter, though rich and old, were not solid, and
when diffused through the systems of several Long Islanders imparted to
them a spirituous and patriotic glow--for in thus destroying the
secreted stores of a royalist were they not asserting the triumph of
democratic principles?

The clay bluffs at Pottery Beach, Brooklyn, were pierced with artificial
caves where lawless men found shelter in the unsettled first years of
the republic. A wreck lay rotting here for many years, and it was said
to be the skeleton of a ship that these fellows had beached by false
beacons. She had costly freight aboard, and on the morning after she
went ashore crew and freight had vanished. It was believed that much of
the plunder was buried in the clay near the water's edge. In the early
colonial days, Grand Island, in Niagara River, was the home of a
Frenchman, Clairieux, an exile or refugee who was attended by a negro
servant. During one summer a sloop visited the island frequently, laden
on each trip with chests that never were taken away in the sight of men,
and that are now supposed to be buried near the site of the Frenchman's
cabin. Report had it that these boxes were filled with money, but if
well or ill procured none could say, unless it were the Frenchman, and
he had no remarks to offer on the subject. In the fall, after these
visits of the sloop, Clairieux disappeared, and when some hunters landed
on the island they found that his cabin had been burned and that a large
skeleton, evidently that of the negro, was chained to the earth in the
centre of the place where the house had stood. The slave had been
killed, it was surmised, that his spirit might watch the hoard and drive
away intruders; but the Frenchman met his fate elsewhere, and his
secret, like that of many another miser, perished with him. In 1888,
when a northeast gale had blown back the water of the river, a farmer
living on the island discovered, just under the surface, a stone
foundation built in circular form, as if it had once supported a tower.
In the mud within this circle he found a number of French gold and
silver coins, one of them minted in 1537. Close by, other coins of
later date were found, and a systematic examination of the whole channel
has been proposed, as it was also said that two French frigates,
scuttled to keep them out of the hands of the English, lie bedded in
sand below the island, one of them with a naval paymaster's chest on

On the shore of Oneida Lake is an Indian's grave, where a ball of light
is wont to swing and dance. A farmer named Belknap dreamed several
times of a buried treasure at this point, and he was told, in his
vision, that if he would dig there at midnight he could make it his own.
He made the attempt, and his pick struck a crock that gave a chink, as
of gold. He should, at that moment, have turned around three times, as
his dream directed, but he was so excited that he forgot to. A flash of
lightning rent the air and stretched him senseless on the grass. When
he recovered the crock was gone, the hole filled in, and ever since then
the light has hovered about the place. Some say that this is but the
will-o'-the-wisp: the soul of a bad fellow who is doomed to wander in
desolate regions because, after dying, Peter would not allow him to
enter heaven, and the devil would not let him go into the other place,
lest he should make the little devils unmanageable; but he is allowed to
carry a light in his wanderings.

In Indian Gap, near Wernersville, Pennsylvania, the Doane band of Tories
and terrorists hid a chest of gold, the proceeds of many robberies. It
is guarded by witches, and, although it has been seen, no one has been
able to lay hands on it. The seekers are always blinded by blue flame,
and frightened away by roaring noises. The Dutch farmers of the
vicinity are going to dig for it, all the same, for it is said that the
watch of evil spirits will be given over at midnight, but they do not
know of what date. They will be on hand at the spot revealed to them
through the vision of a "hex layer" (a vision that cost them fifty
cents), until the night arrives when there are no blue flames.

In the southern part of Chester County, Pennsylvania, is money, too, but
just where nobody knows. A lonely, crabbed man, who died there in a
poor hut after the Revolution, owned that he had served the British as a
spy, but said that he had spent none of the gold that he had taken from
them. He was either too sorry for his deeds, or too mean to do so. He
had put it in a crock and buried it, and, on his death-bed, where he
made his statement, he asked that it might be exhumed and spent for some
good purpose. He was about to tell where it was when the death-rattle
choked his words.

The Isle of the Yellow Sands, in Lake Superior, was supposed by Indians
to be made of the dust of gold, but it was protected by vultures that
beat back those who approached, or tore them to pieces if they insisted
on landing. An Indian girl who stole away from her camp to procure a
quantity of this treasure was pursued by her lover, who, frightened at
the risk she was about to run from the vultures, stopped her flight by
staving in the side of her canoe, so that she was compelled to take
refuge in his, and he rowed home with her before the birds had come to
the attack.

Old Francois Fontenoy, an Indian trader, buried a brass kettle full of
gold at Presque Isle, near Detroit, that is still in the earth.

On the banks of the Cumberland, in Tennessee, is a height where a
searcher for gold was seized by invisible defenders and hurled to the
bottom of the cliff, receiving a mortal hurt.

The Spaniards were said to have entombed three hundred thousand dollars
in gold near Natchez. A man to whom the secret had descended offered to
reveal it, but, as he was a prisoner, his offer was laughed at.
Afterward an empty vault was found where he said it would be.
Somebody had accidentally opened it and had removed the treasure.

Caverns have frequently been used as hiding-places for things of more or
less value--generally less. Saltpetre Cave, in Georgia, for instance,
was a factory and magazine for saltpetre, gunpowder, and other military
stores during the Civil War. The Northern soldiers wrecked the potash
works and broke away tons of rock, so as to make it dangerous to return.
Human bones have been found here, too, but they are thought to be those
of soldiers that entered the cave in pursuit of an Indian chief who had
defied the State in the '40's. He escaped through a hole in the roof,
doubled on his pursuers, fired a pile of dead leaves and wood at the
mouth, and suffocated the white men with the smoke.

Spaniards worked the mines in the Ozark Hills of Missouri two hundred
years ago. One of the mines containing lead and silver, eighteen miles
southwest of Galena, was worked by seven men, who could not agree as to
a division of the yield. One by one they were killed in quarrels until
but a single man was left, and he, in turn, was set upon by the
resurrected victims and choked to death by their cold fingers. In 1873
a Vermonter named Johnson went there and said he would find what it was
the Spaniards had been hiding, in spite of the devil and his imps. He
did work there for one day, and was then found dead at the mouth of the
old shaft with marks of bony fingers on his throat.

The seven cities of Cibola, that Coronado and other Spanish adventurers
sought in the vast deserts of the Southwest, were pueblos. A
treacherous guide who had hoped to take Coronado into the waterless
plain and lose him, but who first lost his own head, had told him a tale
of the Quivira, a tribe that had much gold. So far from having gold
these Indians did not know the stuff, but the myth that they had hoarded
quantities of it has survived to this day and has caused waste of lives
and money. Towns in New Mexico that have lain in ruins since 1670, when
the Apaches butchered their people--towns that were well built and were
lorded by solid old churches and monasteries erected by the Spanish
missionaries--these towns have often been dug over, and the ruinous
state of Abo, Curari, and Tabira is due, in part, to their foolish
tunnelling and blasting.

A Spanish bark, one day in 1841, put in for water off the spot where
Columbia City, Oregon, now stands. She had a rough crew on board, and
it had been necessary for her officers to watch the men closely from the
time the latter discovered that she was carrying a costly cargo. Hardly
had the anchorchains run out before the sailors fell upon the captain,
killed him, seized all of value that they could gather, and took it to
the shore. What happened after is not clear, but it is probable that in
a quarrel, arising over the demands of each man to have most of the
plunder, several of the claimants were slain. Indians were troublesome,
likewise, so that it was thought best to put most of the goods into the
ground, and this was done on the tract known as Hez Copier's farm.
Hardly was the task completed before the Indians appeared in large
numbers and set up their tepees, showing that they meant to remain. The
mutineers rowed back to the ship, and, after vainly waiting for several
days for a chance to go on shore again, they sailed away. Two years of
wandering, fighting, and carousal ensued before the remnant of the crew
returned to Oregon. The Indians were gone, and an earnest search was
made for the money--but in vain. It was as if the ground had never been
disturbed. The man who had supervised its burial was present until the
mutineers went back to their boats, when it was discovered that he was
mysteriously missing.

More than forty years after these events a meeting of Spiritualists was
held in Columbia City, and a "medium" announced that she had received a
revelation of the exact spot where the goods had been concealed. A
company went to the place, and, after a search of several days, found,
under a foot of soil, a quantity of broken stone. While throwing out
these fragments one of the party fell dead. The spirit of the defrauded
and murdered captain had claimed him, the medium explained. So great
was the fright caused by this accident that the search was again
abandoned until March, 1890, when another party resumed the digging, and
after taking out the remainder of the stone they came on a number of
human skeletons. During the examination of these relics--possibly the
bones of mutineers who had been killed in the fight on shore--a man fell
into a fit of raving madness, and again the search was abandoned, for it
is now said that an immutable curse rests on the treasure.



It is hardly to be wondered at that two prominent scientists should have
declared on behalf of the sea-serpent, for that remarkable creature has
been reported at so many points, and by so many witnesses not addicted
to fish tales nor liquor, that there ought to be some reason for him.
He has been especially numerous off the New England coast. He was
sighted off Cape Ann in 1817, and several times off Nahant. Though
alarming in appearance--for he has a hundred feet of body, a shaggy
head, and goggle eyes--he is of lamb-like disposition, and has never
justified the attempts that have been made to kill or capture him.
Rewards were at one time offered to the seafaring men who might catch
him, and revenue cutters cruising about Massachusetts Bay were ordered
to keep a lookout for him and have a gun double shotted for action. One
fisherman emptied the contents of a ducking gun into the serpent's head,
as he supposed, but the creature playfully wriggled a few fathoms of its
tail and made off. John Josselyn, gentleman, reports that when he
stirred about this neighborhood in 1638 an enormous reptile was seen
"quoiled up on a rock at Cape Ann." He would have fired at him but for
the earnest dissuasion of his Indian guide, who declared that ill luck
would come of the attempt. The sea-serpent sometimes shows amphibious
tendencies and occasionally leaves the sea for fresh water. Two of him
were seen in Devil's Lake, Wisconsin, in 1892, by four men. They
confess, however, that they were fishing at the time. The snakes had
fins and were a matter of fifty feet long.

When one of these reptiles found the other in his vicinage he raised his
head six feet above water and fell upon him tooth and nail--if he had
nails. In their struggles these unpleasant neighbors made such waves
that the fishermen's boat was nearly upset.

Even the humble Wabash has its terror, for at Huntington, Indiana,
three truthful damsels of the town saw its waters churned by a tail that
splashed from side to side, while far ahead was the prow of the animal--
a leonine skull, with whiskers, and as large as the head of a boy of a
dozen years. As if realizing what kind of a report was going to be made
about him, the monster was overcome with bashfulness at the sight of the
maidens and sank from view.

In April, 1890, a water-snake was reported in one of the Twin Lakes, in
the Berkshire Hills, but the eye-witnesses of his sports let him off
with a length of twenty-five feet.

Sysladobosis Lake, in Maine, has a snake with a head like a dog's, but
it is hardly worth mentioning because it is only eight feet long-hardly
longer than the name of the lake. More enterprise is shown across the
border, for Skiff Lake, New Brunswick, has a similar snake thirty feet

In Cotton Mather's time a double-headed snake was found at Newbury,
Massachusetts,--it had a head at each end,--and before it was killed it
showed its evil disposition by chasing and striking at the lad who first
met it.

A snake haunts Wolf Pond, Pennsylvania, that is an alleged relic of the
Silurian age. It was last seen in September, 1887, when it unrolled
thirty feet of itself before the eyes of an alarmed spectator--again a
fisherman. The beholder struck him with a pole, and in revenge the
serpent capsized his boat; but he forbore to eat his enemy, and, diving
to the bottom, disappeared. The creature had a black body, about six
inches thick, ringed with dingy-yellow bands, and a mottled-green head,
long and pointed, like a pike's.

Silver Lake, near Gainesville, New York, was in 1855 reported to be the
lair of a great serpent, and old settlers declare that he still comes to
the surface now and then.

A tradition among the poor whites of the South Jruns to the effect that
the sea-monster that swallowed Jonah--not a whale, because the throat of
that animal is hardly large enough to admit a herring--crossed the
Atlantic and brought up at the Carolinas. His passenger was supplied
with tobacco and beguiled the tedium of the voyage by smoking a pipe.
The monster, being unused to that sort of thing, suffered as all
beginners in nicotine poisoning do, and expelled the unhappy man with
emphasis. On being safely landed, Jonah attached himself to one of the
tribes that peopled the barrens, and left a white progeny which
antedated Columbus's arrival by several centuries. God pitied the
helplessness of these ignorant and uncourageous whites and led them to
Looking-Glass Mountain, North Carolina, where He caused corn and game to
be created, and while this race endured it lived in plenty.

Santa Barbara Island, off the California coast, was, for a long time,
the supposed head-quarters of swimming and flying monsters and sirens,
and no Mexican would pass in hearing of the yells and screams and
strange songs without crossing himself and begging the captain to give
the rock a wide berth. But the noise is all the noise of cats. A
shipwrecked tabby peopled the place many years ago, and her numerous
progeny live there on dead fish and on the eggs and chicks of sea-fowl.

Spirit Canon, a rocky gorge that extends for three miles along Big Sioux
River, Iowa, was hewn through the stone by a spirit that took the form
of a dragon. Such were its size and ferocity that the Indians avoided
the place, lest they should fall victims to its ire.

The Hurons believed in a monster serpent--Okniont--who wore a horn on
his head that could pierce trees, rocks, and hills. A piece of this
horn was an amulet of great value, for it insured good luck.

The Zunis tell of a plumed serpent that lives in the water of sacred
springs, and they dare not destroy the venomous creatures that infest
the plains of Arizona because, to them, the killing of a snake means a
reduction in their slender water-supply. The gods were not so kind to
the snakes as men were, for the agatized trees of Chalcedony Park, in
Arizona, are held to be arrows shot by the angry deities at the monsters
who vexed this region.

Indians living on the shore of Canandaigua Lake, New York, tamed a
pretty spotted snake, and fed and petted it until it took a deer at a
meal. It grew so large that it eventually encircled the camp and began
to prey on its keepers. Vainly they tried to kill the creature, until a
small boy took an arrow of red willow, anointed it with the blood of a
young woman, and shot it from a basswood bow at the creature's heart.
It did not enter at once; it merely stuck to the scales. But presently
it began to bore and twist its way into the serpent's body. The serpent
rolled into the lake and made it foam in its agony. It swallowed water
and vomited it up again, with men dead and alive, before it died.

The monster Amhuluk, whose home is a lake near Forked Mountain, Oregon,
had but one passion-to catch and drown all things; and when you look
into the lake you see that he has even drowned the sky in it, and has
made the trees stand upside down in the water. Wherever he set his feet
the ground would soften. As three children were digging roots at the
edge of the water he fell on them and impaled two of them on his horns,
the eldest only contriving to escape. When this boy reached home his
body was full of blotches, and the father suspected how it was, yet he
went to the lake at once. The bodies of the children came out of the
mud at his feet to meet him, but went down again and emerged later
across the water. They led him on in this way until he came to the
place where they were drowned. A fog now began to steam up from the
water, but through it he could see the little ones lifted on the
monster's horns, and hear them cry, "We have changed our bodies." Five
times they came up and spoke to him, and five times he raised a dismal
cry and begged them to return, but they could not. Next morning he saw
them rise through the fog again, and, building a camp, he stayed there
and mourned for several days. For five days they showed themselves, but
after that they went down and he saw and heard no more of them. Ambuluk
had taken the children and they would live with him for ever after.

Crater Lake, Oregon, was a haunt of water-devils who dragged into it and
drowned all who ventured near. Only within a few years could Indians be
persuaded to go to it as guides. Its discoverers saw in it the work of
the Great Spirit, but could not guess its meaning. All but one of these
Klamaths stole away after they had looked into its circular basin and
sheer walls. He fancied that if it was a home of gods they might have
some message for men, so camping on the brink of the lofty cliffs he
waited. In his sleep a vision came to him, and he heard voices, but
could neither make out appearances nor distinguish a word. Every night
this dream was repeated. He finally went down to the lake and bathed,
and instantly found his strength increased and saw that the people of
his dreams were the genii of the waters--whether good or bad he could
not guess. One day he caught a fish for food. A thousand water-devils
came to the surface, on the instant, and seized him. They carried him
to a rock on the north side of the lake, that stands two thousand feet
above the water, and from that they dashed him down, gathering the
remains of his shattered body below and devouring them. Since that
taste they have been eager for men's blood. The rock on the south side
of the lake, called the Phantom Ship, is believed by the Indians to be a
destructive monster, innocent as it looks in the daytime.

So with Rock Lake, in Washington. A hideous reptile sports about its
waters and gulps down everything that it finds in or on them. Only in
1853 a band of Indians, who had fled hither for security against the
soldiers, were overtaken by this creature, lashed to death, and eaten.

The Indians of Louisiana, Mississippi, and Texas believed that the King
Snake, or God Snake, lived in the Gulf of Mexico. It slept in a cavern
of pure crystal at the bottom, and its head, being shaped from a solid
emerald, lighted the ocean for leagues when it arose near the surface.

Similar to this is the belief of the Cherokees in the kings of
rattlesnakes, "bright old inhabitants" of the mountains that grew to a
mighty size, and drew to themselves every creature that they looked
upon. Each wore a crown of carbuncle of dazzling brightness.

The Indians avoided Klamath Lake because it was haunted by a monster
that was half dragon, half hippopotamus.

Hutton Lake, Wyoming, is the home of a serpent queen, whose breathing
may be seen. in the bubbles that well up in the centre. She is
constantly watching for her lover, but takes all men who come in her way
to her grotto beneath the water, when she finds that they are not the
one she has expected, and there they become her slaves. To lure victims
into the lake she sets there a decoy of a beautiful red swan, and should
the hunter kill this bird he will become possessed of divine power.
Should he see "the woman," as the serpent queen is called, he will never
live to tell of it, unless he has seen her from a hiding-place near the
shore--for so surely as he is noticed by this Diana of the depths, so
surely will her spies, the land snakes, sting him to death. In
appearance she is a lovely girl in all but her face, and that is shaped
like the head of a monster snake. Her name is never spoken by the
Indians, for fear that it will cost them their lives.

Michael Pauw, brave fisherman of Paterson, New Jersey, hero of the fight
with the biggest snapping-turtle in Dover Slank, wearer of a scar on his
seat of honor as memento of the conflict, member of the Kersey Reds--he
whose presence of mind was shown in holding out a chip of St.
Nicholas's staff when he met the nine witches of the rocks capering in
the mists of Passaic Falls--gave battle from a boat to a monster that
had ascended to the cataract. One of the Kersey Reds, leaning out too
far, fell astride of the horny beast, and was carried at express speed,
roaring with fright, until unhorsed by a projecting rock, up which he
scrambled to safety. Falling to work with bayonets and staves, the
company despatched the creature and dragged it to shore. One Dutchman--
who was quite a traveller, having been as far from home as Albany--said
that the thing was what the Van Rensselaers cut up for beef, and that he
believed they called it a sturgeon.


There is an odd recurrence among American legends of tales relating to
assaults of people or their houses by imps of darkness. The shadowy
leaguers of Gloucester, Massachusetts, kept the garrison of that place
in a state of fright until they were expelled from the neighborhood by a
silver bullet and a chaplain's prayers. Witchcraft was sometimes
manifested in Salem by the hurling of missiles from unseen hands. The
"stone-throwing devil" of Portsmouth is the subject of a tradition more
than two centuries of age, but, as the stone-thrower appears rather as
an avenger than as a gratuitously malignant spirit, he is ill treated in
having the name of devil applied to him. In this New Hampshire port
lived a widow who had a cabin and a bit of land of her own. George
Walton, a neighbor, wanted her land, for its situation pleased him, and
as the old woman had neither money nor influential friends he charged
her with witchcraft, and, whether by legal chicanery or mere force is
not recorded, he got his hands upon her property.

The charge of witchcraft was not pressed, because the man had obtained
what he wanted, but the poor, houseless creature laid a ban on the place
and told the thief that he would never have pleasure nor profit out of
it. Walton laughed at her, bade her go her way, and moved his family
into the widow's house. It was Sunday night, and the family had gone to
bed, when at ten o'clock there came a fierce shock of stones against the
roof and doors. All were awake in a moment. A first thought was that
Indians were making an assault, but when the occupants peered cautiously
into the moonlight the fields were seen to be deserted. Yet, even as
they looked, a gate was lifted from its hinges and thrown through the

Walton ventured out, but a volley of stones, seemingly from a hundred
hands, was delivered at his head, and he ran back to shelter. Doors and
windows were barred and shuttered, but it made no difference. Stones,
too hot to hold a hand upon, were hurled through glass and down the
chimney, objects in the rooms themselves were picked up and flung at
Walton, candles were blown out, a hand without a body tapped at the
window, locks and bars and keys were bent as if by hammer-blows,
a cheese-press was smashed against the wall and the cheese spoiled, hay-
stacks in the field were broken up and the hay tossed into branches of
trees. For a long time Walton could not go out at night without being
assailed with stones. Bell, book, candle, and witch-broth availed
nothing, and it was many a day before peace came to the Walton

In 1802 an epidemic of assault went through the Berkshire Hills. The
performance began in a tailor's shop in Salisbury, Connecticut, at
eleven of the clock on the night of November 2, when a stick and lumps
of stone, charcoal, and mortar were flung through a window. The moon
was up, but nothing could be seen, and the bombardment was continued
until after daylight. After doing some damage here the assailants went
to the house of Ezekiel Landon and rapped away there for a week.
Persons were struck by the missiles, and quantities of glass were
destroyed. Nothing could be seen coming toward the windows until the
glass broke, and it was seldom that anything passed far into a room. No
matter how hard it was thrown, it dropped softly and surely on the sill,
inside, as if a hand had put it there. Windows were broken on both
sides of buildings at the same time, and many sticks and stones came
through the same holes in the panes, as if aimed carefully by a gunner.

A hamlet that stood in Sage's ravine, on the east side of the Dome of
the Taconics, was assailed in the same way after nightfall. One house
was considerably injured. No causes for the performance were ever
discovered, and nobody in the place was known to have an enemy--
at least, a malicious one.

At Whitmire Hill, Georgia, the spot where two murders were committed
before the war, is a headless phantom that comes thundering down on the
wayfarer on the back of a giant horse and vanishes at the moment when
the heart of his prospective victim is bumping against his palate. At
times, however, this spook prefers to remain invisible, and then it is a
little worse, for it showers stones and sods on the pedestrian until his
legs have carried him well beyond the phantom's jurisdiction.

The legends of buried treasure, instanced in another place, frequently
include assaults by the ghosts of pirates and misers on the daring ones
who try to resurrect their wealth.

Forty-seven years ago, in the township of St. Mary's, Illinois, two
lads named Groves and a companion named Kirk were pelted with snowballs
while on their way home from a barn where they had been to care for the
stock for the night. The evening had shut in dark, and the accuracy of
the thrower's aim was the more remarkable because it was hardly possible
to see more than a rod away. The snowballs were packed so tightly that
they did not break on striking, though they were thrown with force, and
Kirk was considerably bruised by them. Mr. Groves went out with a
lantern, but its rays lit up a field of untrodden snow, and there was no
sound except that made by the wind as it whistled past the barn and
fences. Toward dawn another inspection was made, and in the dim light
the snowballs were seen rising from the middle of a field that had not a
footprint on it, and flying toward the spectators like bullets. They
ran into the field and laid about them with pitchforks, but nothing came
of that, and not until the sun arose was the pelting stopped. Young
Kirk, who was badly hurt, died within a year.

The men of Sharon, Connecticut, having wheedled their town-site from the
Indians in 1754, were plagued thereafter by whoops and whistlings and
the throwing of stones. Men were seen in the starlight and were fired
upon, but without effect, and the disturbances were not ended until the
Indians had received a sum of money.

Without presuming to doubt the veracity of tradition in these matters,
an incident from the writer's boyhood in New England may be instanced.
The house of an unpopular gentleman was assailed--not in the
ostentatious manner just described, yet in a way that gave him a good
deal of trouble. Dead cats appeared mysteriously in his neighborhood;
weird noises arose under his windows; he tried to pick up letters from
his doorstep that became mere chalk-marks at his touch, so that he took
up only splinters under his nails. One night, as a seance was about
beginning in his yard, he emerged from a clump of bushes, flew in the
direction of the disturbance, laid violent hands on the writer's collar,
and bumped his nose on a paving-stone. Then the manifestations were
discontinued, for several nights, for repairs.


Like the Greeks, the red men endowed the woods and waters with tutelary
sprites, and many of the springs that are now resorted to as fountains
of healing were known long before the settlement of Europeans here, the
gains from drinking of them being ascribed to the beneficence of spirit
guardians. The earliest comers to these shores--or, rather, the
earliest of those who entertained such beliefs--fancied that the fabled
fountain of eternal youth would be found among the other blessings of
the land. To the Spaniards Florida was a land of promise and mystery.
Somewhere in its interior was fabled to stand a golden city ruled by a
king whose robes sparkled with precious dust, and this city was named
for the adventurer--El Dorado, or the Place of the Gilded One. Here,
they said, would be found the elixir of life. The beautiful Silver
Spring, near the head of the Ocklawaha, with its sandy bottom plainly
visible at the depth of eighty feet, was thought to be the source of the
lifegiving waters, but, though Ponce de Leon heard of this, he never
succeeded in fighting his way to it through the jungle.

In Georgia, in the reputed land of Chicora, were a sacred stream that
made all young again who bathed there, and a spring so delectable that a
band of red men, chancing on it in a journey, could not leave it, and
are there forever.

In the island of "Bimini," one of the Lucayos (Bahamas), was another
such a fountain.

Between the Flint and Ocmulgee Rivers the Creeks declared was a spring
of life, on an island in a marsh, defended from approach by almost
impenetrable labyrinths,--a heaven where the women were fairer than
any other on earth.

The romantic and superstitious Spaniards believed these legends, and
spent years and treasure in searching for these springs. And, surely,
if the new and striking scenes of this Western world caused Columbus
to "boast that he had found the seat of paradise, it will not appear
strange that Ponce de Leon should dream of discovering the fountain
of youth."

The Yuma Apaches had been warned by one of their oracles never to enter
a certain canon in Castle Dome range, Arizona, but a company of them
forgot this caution while in chase of deer, and found themselves between
walls of pink and white fluorite with a spring bubbling at the head of
the ravine. Tired and heated, they fell on their faces to drink, when
they found that the crumbling quartz that formed the basin of the spring
was filled with golden nuggets. Eagerly gathering up this precious
substance, for they knew what treasure of beads, knives, arrows, and
blankets the Mexicans would exchange for it, they attempted to make
their way out of the canon; but a cloudburst came, and on the swiftly
rising tide all were swept away but one, who survived to tell the story.
White men have frequently but vainly tried to find that spring.

In Southwestern Kansas, on a hill a quarter-mile from Solomon River, is
the Sacred Water, pooled in a basin thirty feet across. When many stand
about the brink it slowly rises. Here two Panis stopped on their return
from a buffalo hunt, and one of them unwittingly stepped on a turtle a
yard long. Instantly he felt his feet glued to the monster's back, for,
try as he might, he could not disengage himself, and the creature
lumbered away to the pool, where it sank with him. There the turtle god
remains, and beads, arrows, ear-rings, and pipes that are dropped in, it
swallows greedily. The Indians use the water to mix their paint with,
but never for drinking.

The mail rider, crossing the hot desert of Arizona, through the cacti
and over holes where scorpions hide, makes for Devil's Well, under El
Diablo--a dark pool surrounded with gaunt rocks. Here, coming when the
night is on, he lies down, and the wind swishing in the sage--brush puts
him to sleep. At dawn he wakens with the frightened whinny of his horse
in his ears and, all awake, looks about him. A stranger, wrapped in a
tattered blanket, is huddled in a recess of the stones, arrived there,
like himself, at night, perhaps. Poising his rifle on his knee, the
rider challenges him, but never a sign the other makes. Then, striding
over to him, he pulls away the blanket and sees a shrivelled corpse with
a face that he knows--his brother. Hardly is this meeting made when a
hail of arrows falls around. His horse is gone. The Apaches, who know
no gentleness and have no mercy, have manned every gap and sheltering
rock. With his rifle he picks them off, as they rise in sight with
arrows at the string, and sends them tumbling into the dust; but, when
his last bullet has sped into a red man's heart, they rise in a body and
with knives and hatchets hew him to death. And that is why the Devil's
Well still tastes of blood.

Among the Balsam Mountains of Western North Carolina is a large spring
that promises refreshment, but, directly that the wayfarer bends over
the water, a grinning face appears at the bottom and as he stoops it
rises to meet his. So hideous is this demon that few of the
mountaineers have courage to drink here, and they refuse to believe that
the apparition is caused by the shape of the basin, or aberrated
reflection of their own faces. They say it is the visage of a "haunt,"
for a Cherokee girl, who had uncommon beauty, once lived hard by, and
took delight in luring lovers from less favored maidens. The braves
were jealous of each other, and the women were jealous of her, while
she--the flirt!--rejoiced in the trouble that she made. A day fell for
a wedding--that of a hunter with a damsel of his tribe, but at the hour
appointed the man was missing. Mortified and hurt, the bride stole away
from the village and began a search of the wood, and she carried bow and
arrows in her hand. Presently she came on the hunter, lying at the feet
of the coquette, who was listening to his words with encouraging smiles.
Without warning the deserted girl drew an arrow to the head and shot her
lover through the heart--then, beside his lifeless body, she begged
Manitou to make her rival's face so hideous that all would be frightened
who looked at it. At the words the beautiful creature felt her face
convulse and shrivel, and, rushing to the mirror of the spring, she
looked in, only to start back in loathing. When she realized that the
frightful visage that glared up at her was her own, she uttered a cry of
despair and flung herself into the water, where she drowned.

It is her face--so altered as to disclose the evil once hid behind it--
that peers up at the hardy one who passes there and knows it as the
Haunted Spring.

The medicinal properties of the mineral springs at Ballston and Saratoga
were familiar to the Indians, and High Rock Spring, to which Sir William
Johnson was carried by the Mohawks in 1767 to be cured of a wound, was
called "the medicine spring of the Great Spirit," for it was believed
that the leaping and bubbling of the water came from its agitation by
hands not human, and red men regarded it with reverence.

The springs at Manitou, Colorado (see "Division of Two Tribes"), were
always approached with gifts for the manitou that lived in them.

The lithia springs of Londonderry, New Hampshire, used to be visited by
Indians from the Merrimack region, who performed incantations and dances
to ingratiate themselves with the healing spirit that lived in the
water. Their stone implements and arrow-heads are often found in
adjacent fields.

The curative properties of Milford Springs, New Hampshire, were revealed
in the dream of a dying boy.

A miracle spring flowed in the old days near the statue of the Virgin at
White Marsh, Maryland.

Biddeford Pool, Maine, was a miracle pond once a year, for whoso bathed
there on the 26th of June would be restored to health if he were ill,
because that day was the joint festival of Saints Anthelm and Maxentius.

There was a wise and peaceable chief of the Ute tribe who always
counselled his people to refrain from war, but when he grew old the
fiery spirits deposed him and went down to the plains to give battle to
the Arapahoe. News came that they had been defeated in consequence of
their rashness. Then the old man's sorrow was so keen that his heart
broke. But even in death he was beneficent, for his spirit entered the
earth and forthwith came a gush of water that has never ceased to flow--
the Hot Sulphur Springs of Colorado. The Utes often used to go to those
springs to bathe--and be cured of rheumatism--before they were driven

Spring River, Arkansas, is nearly as large at its source as at its
mouth, for Mammoth Spring, in the Ozark Mountains, where it has its
rise, has a yield of ninety thousand gallons a minute, so that it is,
perhaps, the largest in the world. Here, three hundred years ago, the
Indians had gathered for a month's feast, for chief Wampahseesah's
daughter--Nitilita--was to wed a brave of many ponies, a hundred of
which he had given in earnest of his love. For weeks no rain had
fallen, and, while the revel was at its height, news came that all the
rivers had gone dry. Several young men set off with jars, to fill them
at the Mississippi, and, confident that relief would come, the song and
dance went on until the men and women faltered from exhaustion. At
last, Nitilita died, and, in the wildness of his grief, the husband
smote his head upon a rock and perished too. Next day the hunters came
with water, but, incensed by their delay, the chief ordered them to be
slain in sacrifice to the manes of the dead. A large grave was dug and
the last solemnities were begun when there was a roaring and a shaking
in the earth--it parted, and the corpses disappeared in the abyss. Then
from the pit arose a flood of water that went foaming down the valley.
Crazed with grief, remorse, and fear, Wampahseesah flung himself into
the torrent and was borne to his death. The red men built a dam there
later, and often used to sit before it in the twilight, watching, as
they declared, the faces of the dead peering at them through the foam.

During the rush for the California gold-fields in the '50's a party took
the route by Gila River, and set across the desert. The noon
temperature was 120, the way was strewn with skeletons of wagons,
horses, and men, and on the second night after crossing the Colorado the
water had given out. The party had gathered on the sands below Yuma,
the men discussing the advisability of returning, the women full of
apprehension, the young ones crying, the horses panting; but presently
the talk fell low, for in one of the wagons a child's voice was heard in
prayer: "Oh, good heavenly Father, I know I have been a naughty girl,
but I am so thirsty, and mamma and papa and baby all want a drink so
much! Do, good God, give us water, and I never will be naughty again."
One of the men said, earnestly, "May God grant it!" In a few moments
the child cried, "Mother, get me water. Get some for baby and me. I
can hear it running." The horses and mules nearly broke from the
traces, for almost at their feet a spring had burst from the sand-warm,
but pure. Their sufferings were over. The water continued to flow,
running north for twenty miles, and at one point spreading into a lake
two miles wide and twenty feet deep. When emigration was diverted, two
years later, to the northern route and to the isthmus, New River Spring
dried up. Its mission was over.


So few States in this country--and so few countries, if it comes to
that--are without a lover's leap that the very name has come to be a
by-word. In most of these places the disappointed ones seem to have
gone to elaborate and unusual pains to commit suicide, neglecting many
easy and equally appropriate methods. But while in some cases the
legend has been made to fit the place, there is no doubt that in many
instances the story antedated the arrival of the white men. The best
known lovers' leaps are those on the upper Mississippi, on the French
Broad, Jump Mountain, in Virginia, Jenny Jump Mountain, New Jersey,
Mackinac, Michigan, Monument Mountain, Massachusetts, on the
Wissahickon, near Philadelphia, Muscatine, Iowa, and Lefferts Height.
There are many other declivities,--also, that are scenes of leaps and
adventures, such as the Fawn's Leap, in Kaaterskill Clove; Rogers's
Rock, on Lake George; the rocks in Long Narrows, on the Juniata, where
the ghost of Captain Jack, "the wild hunter" of colonial days, still
ranges; Campbell's Ledge, Pittston, Pennsylvania, where its name-giver
jumped off to escape Indians; and Peabody's leap, of thirty feet, on
Lake Champlain, where Tim Peabody, a scout, escaped after killing a
number of savages.

At Jump Mountain, near Lexington, Virginia, an Indian couple sprang off
because there were insuperable bars to their marriage.

At the rock on the Wissahickon a girl sought death because her lover was
untrue to her.

At Muscatine the cause of a maid's demise and that of her lover was the
severity of her father, who forbade the match because there was no war
in which the young man could prove his courage.

At Lefferts Height a girl stopped her recreant lover as he was on his
way to see her rival, and urging his horse to the edge of the bluff she
leaped with him into the air.

Monument Mountain, a picturesque height in the Berkshires, is faced on
its western side by a tall precipice, from which a girl flung herself
because the laws of her tribe forbade her marriage with a cousin to whom
she had plighted troth. She was buried where her body was found, and
each Indian as he passed the spot laid a stone on her grave--thus, in
time, forming a monument.

"Purgatory," the chasm at Newport, Rhode Island, through which the sea
booms loudly after a storm, was a scene of self-sacrifice to a hopeless
love on the part of an Indian pair in a later century, though there is
an older tradition of the seizure of a guilty squaw, by no less a person
than the devil himself, who flung her from the cliff and dragged her
soul away as it left her body. His hoof-marks were formerly visible on
the rocks.

At Hot Springs, North Carolina, two conspicuous cliffs are pointed out
on the right bank of the French Broad River: Paint Rock--where the
aborigines used to get ochre to smear their faces, and which they
decorated with hieroglyphics--and Lover's Leap. It is claimed that the
latter is the first in this country known to bear this sentimental and
tragically suggestive title. There are two traditions concerning it,
one being that an Indian girl was discovered at its top by hostiles who
drove her into the gulf below, the other relating to the wish of an
Indian to marry a girl of a tribe with which his own had been
immemorially at war. The match was opposed on both sides, so, instead
of doing as most Indians and some white men would do nowadays--marry the
girl and let reconciliation come in time,--he scaled the rock in her
company and leaped with her into the stream. They awoke as man and wife
in the happy hunting-ground.

In 1700 there lived in the village of Keoxa, below Frontenac, Minnesota,
on the Mississippi River, a Dakota girl named Winona (the First Born),
who was loved by a hunter in her tribe, and loved him in return. Her
friends commended to her affections a young chief who had valiantly
defended the village against an attack of hostiles, but Juliet would
none of this dusky Count de Paris, adhering faithfully to her Romeo.
Unable to move her by argument, her family at length drove her lover
away, and used other harsh measures to force her into a repugnant union,
but she replied, "You are driving me to despair. I do not love this
chief, and cannot live with him. You are my father, my brothers, my
relatives, yet you drive from me the only man with whom I wish to be
united. Alone he ranges through the forest, with no one to build his
lodge, none to spread his blanket, none to wait on him. Soon you will
have neither daughter, sister, nor relative to torment with false
professions." Blazing with anger at this unsubmissive speech, her
father declared that she should marry the chief on that very day, but
while the festival was in preparation she stole to the top of the crag
that has since been known as Maiden's Rock, and there, four hundred feet
above the heads of the people, upbraided those who had formerly
professed regard for her. Then she began her death-song. Some of the
men tried to scale the cliff and avert the tragedy that it was evident
would shortly be enacted, and her father, his displeasure forgotten in
an agony of apprehension, called to her that he would no longer oppose
her choice. She gave no heed to their appeals, but, when the song was
finished, walked to the edge of the rock, leaped out, and rolled
lifeless at the feet of her people.

When we say that the real name of Lover's Leap in Mackinac is
Mechenemockenungoqua, we trust that it will not be repeated. It has its
legend, however, as well as its name, for an Ojibway girl stood on this
spire of rock, watching for her lover after a battle had been fought and
her people were returning. Eagerly she scanned the faces of the braves
as their war-canoes swept by, but the face she looked for was not among
them. Her lover was at that moment tied to a tree, with an arrow in his
heart. As she looked at the boats a vision of his fate revealed itself,
and the dead man, floating toward her, beckoned. Her death-song sounded
in the ears of the men, but before they could reach her she had gone
swiftly to the verge, her hands extended, her eyes on vacancy, and her
spirit had met her lover's.

From this very rock, in olden time, leaped the red Eve when the red Adam
had been driven away by a devil who had fallen in love with her. Adam,
who was paddling by the shore, saw she was about to fall, rushed
forward, caught her, and saved her life. The law of gravitation in
those days did not act with such distressing promptitude as now.
Manitou, hearing of these doings, restored them to the island and
banished the devil, who fell to a world of evil spirits underground,
where he became the father of the white race, and has ever since
persecuted the Indians by proxy.

On the same island of Mackinac the English had a fort, the garrison of
which was massacred in 1763. A sole survivor--a young officer named
Robinson--owed his life to a pretty half-breed who gave him hiding in a
secluded wigwam. As the spot assured him of safety, and the girl was
his only companion, they lived together as man and wife, rather happily,
for several years. When the fort had been built again, Robinson re-
entered the service, and appeared at head-quarters with a wife of his
own color. His Indian consort showed no jealousy. On the contrary, she
consented to live apart in a little house belonging to the station, on
the cliff, called Robinson's Folly. She did ask her lover to go there
and sit with her for an hour before they separated forever, and he
granted this request. While they stood at the edge of the rock she
embraced him; then, stepping back, with her arms still around his neck,
she fell from the cliff, dragging him with her, and both were killed.
The edge of the rock fell shortly after, carrying the house with it.

Matiwana, daughter of the chief of the Omahas, whose village was near
the mouth of Omaha Creek, married a faithless trader from St. Louis, who
had one wife already, and who returned to her, after an absence among
his own people, with a third, a woman of his own color. He coldly
repelled the Indian woman, though he promised to send her boy--and his
--to the settlements to be educated. She turned away with only a look,
and a few days later was found dead at the foot of a bluff near her

White Rocks, one hundred and fifty feet above Cheat River, in Fayette
County, Pennsylvania, were the favorite tryst of a handsome girl, the
daughter of a well-to-do farmer of that region, and a dashing fellow who
had gone into that country to hunt. They had many happy days there on
the hill together, but after making arrangements for the wedding they
quarrelled, nobody knew for what. One evening they met by accident on
the rocks, and appeared to be in formal talk when night came on and they
could no longer be seen. The girl did not return, and her father set
off with a search party to look for her. They found her, dead and
mangled, at the foot of the rocks. Her lover, in a fit of impatience,
had pushed her and she had staggered and fallen over. He fled at once,
and, under a changed name and changed appearance, eluded pursuit. When
the War of the Rebellion broke out, he entered the army and fought
recklessly, for by that time he had tired of life and hoped to die. But
it was of no use. He was only made captain for a bravery that he was
not conscious of showing, and the old remorse still preyed on him. It
was after the war that something took him back to Fayette County, and on
a pleasant day he climbed the rocks to take a last look at the scenes
that had been brightened by love and saddened by regret. He had not
been long on its summit when an irresistible impulse came upon him to
leap down where the girl had fallen, and atone with his own blood for
the shedding of hers. He gave way to this prompting, and the fall was

Some years before the outbreak of the Civil War a man with his wife and
daughter took up their residence in a log cabin at the foot of Sunrise
Rock, near Chattanooga, Tennessee. It seemed probable that they had
known better days, for the head of the household was notoriously useless
in the eyes of his neighbors, and was believed to get his living through
"writin' or book-larnin'," but he was so quiet and gentle that they
never upbraided him, and would sometimes, after making a call, wander
into his garden and casually weed it for him for an hour or so. The
girl, Stella, was a well-schooled, quick-witted, rosy-cheeked lass, whom
all the shaggy, big-jointed farmer lads of the neighborhood regarded
with hopeless admiration. A year or two after the settlement of the
family it began to be noticed that she was losing color and had an
anxious look, and when a friendly old farmer saw her talking in the lane
with a lawyer from Chattanooga, who wore broadcloth and had a gold
watch, he was puzzled that the "city chap" did not go home with her, but
kissed his hand to her as he turned away. Afterward the farmer met the
pair again, and while the girl smiled and said, "Howdy, Uncle Joe?" the
lawyer turned away and looked down the river. It was the last time that
a smile was seen on Stella's face. A few evenings later she was seen
standing on Sunrise Rock, with her look bent on Chattanooga. The shadow
of night crept up the cliff until only her figure stood in sunlight,
with her hair like a golden halo about her face. At that moment came on
the wind the sound of bells-wedding-bells. Pressing her hands to her
ears, the girl walked to the edge of the rock, and a few seconds later
her lifeless form rolled through the bushes at its foot into the road.
At her funeral the people came from far and near to offer sympathy to
the mother, garbed in black, and the father, with his hair turned white,
but the lawyer from Chattanooga was not there.

The name of Indian Maiden's Cliff--applied to a precipice that hangs
above the wild ravine of Stony Clove, in the Catskills--commemorates the
sequel to an elopement from her tribe of an Indian girl and her lover.
The parents and relatives had opposed the match with that fatal fatuity
that appears to be characteristic of story-book Indians, and as soon as
word of her flight came to the village they set off in chase. While
hurrying through the tangled wood the young couple were separated and
the girl found herself on the edge of the cliff. Farther advance was
impossible. Her pursuers were close behind. She must yield or die.
She chose not to yield, and, with a despairing cry, flung herself into
the shadows.

Similar to this is the tale of Lover's Leap in the dells of the Sioux,
among the Black Hills of South Dakota.

At New Milford, Connecticut, they show you Falls Mountain, with the
cairn erected by his tribe in 1735 to chief Waramaug, who wished to be
buried there, so that, when he was cold and lonely in the other life,
he could return to his body and muse on the lovely landscape that he
so enjoyed. The will-o'-the-wisp flickered on the mountain's edge at
night, and flecks of dew-vapor that floated from the wood by day were
sometimes thought to be the spirit of the chief. He had a daughter,
Lillinonah, whose story is related to Lover's Leap, on the riverward
side of the mountain. She had led to the camp a white man, who had been
wandering beside the Housatonic, ill and weak, vainly seeking a way out
of the wilderness, and, in spite of the dark looks that were cast at him
and her, she succeeded in making him, for that summer, a member of the
tribe. As the man grew strong with her care he grew happy and he fell
in love. In the autumn he said to her, "I wish to see my people, and
when I have done so I will come back to you and we shall be man and
wife." They parted regretfully and the winter passed for the girl on
leaden feet. With spring came hope. The trails were open, and daily
she watched for her white lover. The summer came and went, and the
autumn was there again. She had grown pale and sad, and old Waramaug
said to young Eagle Feather, who had looked softly on her for many
years, "The girl sickens in loneliness. You shall wed her." This is
repeated to her, and that evening she slips away to the river, enters a
canoe, casts away the paddle, and drifts down the stream. Slowly, at
first, but faster and faster, as the rapids begin to draw it, skims the
boat, but above the hoarse brawling of the waters she hears a song in a
voice that she knows--the merry troll of a light heart. The branches
part at Lover's Leap and her lover looks down upon her. The joyous
glance of recognition changes to a look of horror, for the boat is
caught. The girl rises and holds her arms toward him in agonized
appeal. Life, at any cost! He, with a cry, leaps into the flood as the
canoe is passing. It lurches against a rock and Lillinonah is thrown
out. He reaches her. The falls bellow in their ears. They take a last
embrace, and two lives go out in the growing darkness.


From the oldest time men have associated the mountains with visitations
of God. Their height, their vastness, their majesty made them seem
worthy to be stairs by which the Deity might descend to earth, and they
stand in religious and poetic literature to this day as symbols of the
largest mental conceptions. Scriptural history is intimately associated
with them, and the giving of the law on Sinai, amid thunder and
darkness, is one of the most tremendous pictures that imagination can
paint. Ararat, Hermon, Horeb, Pisgah, Calvary, Adam's Peak, Parnassus,
Olympus! How full of suggestion are these names! And poetic figures in
sacred writings are full of allusion to the beauty, nobility, and
endurance of the hills.

It is little known that many of our own mountains are associated with
aboriginal legends of the Great Spirit. According to the Indians of
California, Mount Shasta was the first part of the earth to be made.
The Great Spirit broke a hole through the floor of heaven with a rock,
and on the spot where this rock had stopped he flung down more rocks,
with earth and snow and ice, until the mass had gained such a height
that he could step from the sky to its summit. Running his hands over
its sides he caused forests to spring up. The leaves that he plucked he
breathed upon, tossed into the air, and, lo! they were birds. Out of
his own staff he made beasts and fishes, to live on the hills and in the
streams, that began to appear as the work of worldbuilding went on. The
earth became so joyous and so fair that he resolved at last to live on
it, and he hollowed Shasta into a wigwam, where he dwelt for centuries,
the smoke of his lodge-fire (Shasta is a volcano) being often seen
pouring from the cone before the white man came.

According to the Oregon Indians the first man was created at the base of
the Cascade Range, near Wood River, by Kmukamtchiksh, "the old man of
the ancients," who had already made the world. The Klamaths believe
Kmukamtchiksh a treacherous spirit, "a typical beast god," yet that he
punishes the wicked by turning them into rocks on the mountain-sides or
by putting them into volcanic fires.

Sinsinawa Mound, Wisconsin, was the home of strange beings who occupied
caverns that few dared to enter. Enchanted rivers flowed through these
caves to heaven. The Catskills and Adirondacks were abodes of powerful
beings, and the Highlands of the Hudson were a wall within which Manitou
confined a host of rebellious spirits. When the river burst through
this bulwark and poured into the sea, fifty miles below, these spirits
took flight, and many succeeded in escaping. But others still haunt the
ravines and bristling woods, and when Manitou careers through the Hudson
canon on his car of cloud, crying with thunder voice, and hurling his
lightnings to right and left as he passes, the demons scream and howl in
rage and fear lest they be recaptured and shut up forever beneath the

The White Mountains were held in awe by Indians, to whom they were homes
of great and blessed spirits. Mount Washington was their Olympus and
Ararat in one, for there dwelt God, and there, when the earth was
covered with a flood, lived the chief and his wife, whom God had saved,
sending forth a hare, after the waters had subsided, to learn if it were
safe to descend. From them the whole country was peopled with red men.
Yet woe betid the intruder on this high and holy ground, for an angered
deity condemned him to wander for ages over the desolate peaks and
through the shadowy chasms rifted down their sides. The despairing
cries of these condemned ones, in winter storms, even frightened the
early white settlers in this region, and in 1784 the women of Conway
petitioned three clergymen "to lay the spirits."

Other ark and deluge legends relate to the Superstition Mountains, in
Arizona, Caddoes village, on Red River, Cerro Naztarny, on the Rio
Grande, the peak of Old Zuni, in Mexico, Colhuacan, on the Pacific
coast, Mount Apaola, in upper Mixteca, and Mount Neba, in Guaymi. The
Northwestern Indians tell of a flood in which all perished save one man,
who fled to Mount Tacoma. To prevent him from being swept away a spirit
turned him into stone. When the flood had fallen the deity took one of
his ribs and made a woman of it. Then he touched the stone man back to

There were descendants of Manitou on the mountains, too, of North
Carolina, but the Cherokees believe that those heights are bare because
the devil strode over them on his way to the Devil's Court House
(Transylvania County, North Carolina), where he sat in judgment and
claimed his own. Monsters were found in the White Mountains. Devil's
Den, on the face of Mount Willard, was the lair of one of them--a
strange, winged creature that strewed the floor of its cave with brute
and human skeletons, after preying on their flesh.

The ideas of supernatural occurrences in these New Hampshire hills
obtained until a recent date, and Sunday Mountain is a monument to the
dire effects of Sabbath-breaking that was pointed out to several
generations of New Hampshire youth for their moral betterment. The
story goes that a man of the adjacent town of Oxford took a walk one
Sunday, when he should have taken himself to church; and, straying into
the woods here, he was delivered into the claws and maws of an
assemblage of bears that made an immediate and exemplary conclusion of

The grand portrait in rock in Profile Notch was regarded with reverence
by the few red men who ventured into that lonely defile. When white men
saw it they said it resembled Washington, and a Yankee orator is quoted
as saying, "Men put out signs representing their different trades.
Jewellers hang out a monster watch, shoemakers a huge boot, and, up in
Franconia, God Almighty has hung out a sign that in New England He makes

To Echo Lake, close by, the deity was wont to repair that he might
contemplate the beauties of nature, and the clear, repeated echoes were
his voice, speaking in gentleness or anger. Moosilauke--meaning a bald
place, and wrongly called Moose Hillock--was declared by Waternomee,
chief of the Pemigewassets, to be the home of the Great Spirit, and the
first time that red men tried to gain the summit they returned in fear,
crying that Gitche Manitou was riding home in anger on a storm--which
presently, indeed, burst over the whole country. Few Indians dared to
climb the mountain after that, and the first fruits of the harvest and
first victims of the chase were offered in propitiation to the deity.
At Seven Cascades, on its eastern slope, one of Rogers's Rangers,
retreating after the Canadian foray, fell to the ground, too tired for
further motion, when a distant music of harps mingled with the cascade's
plash, and directly the waters were peopled with forms glowing with
silverwhite, like the moonstone, that rose and circled, hand in hand,
singing gayly as they did so. The air then seemed to be flooded with
rosy light and thousands of sylvan genii ascended altars of rock, by
steps of rainbow, to offer incense and greet the sun with song. A dark
cloud passed, daylight faded, and a vision arose of the massacre at St.
Francis, a retreat through untried wilderness, a feast on human heads,
torture, and death; then his senses left the worn and starving man. But
a trapper who had seen his trail soon reached him and led him to a
friendly settlement, where he was told that only to those who were about
to take their leave of earth was it given to know those spirits of
fountain and forest that offered their voices, on behalf of nature, in
praise of the Great Spirit. To those of grosser sense, on whom the
weight of worldliness still rested, this halcyon was never revealed.

It was to Mount Washington that the Great Spirit summoned Passaconaway,
when his work was done, and there was his apotheosis.

The Indians account in this manner for the birth of the White Mountains:
A red hunter who had wandered for days through the forest without
finding game dropped exhausted on the snow, one night, and awaited
death. But he fell asleep and dreamed. In his vision he saw a
beautiful mountain country where birds and beasts and fruits were
plenty, and, awaking from his sleep, he found that day had come.
Looking about the frozen wilderness in despair, he cried, "Great Master
of Life, where is this country that I have seen?" And even as he spoke
the Master appeared and gave to him a spear and a coal. The hunter
dropped the coal on the ground, when a fire spread from it, the rocks
burning with dense smoke, out of which came the Master's voice, in
thunder tones, bidding the mountains rise. The earth heaved and through
the reek the terrified man saw hills and crags lifting--lifting--until
their tops reached above the clouds, and from the far summits sounded
the promise, "Here shall the Great Spirit live and watch over his
children." Water now burst from the rocks and came laughing down the
hollows in a thousand brooks and rills, the valleys unfolded in leaf and
bloom, birds sang in the branches, butterflies-like winged flowers
flitted to and fro, the faint and cheerful noise of insect life came
from the herbage, the smoke rolled away, a genial sun blazed out, and,
as the hunter looked in rapture on the mighty peaks of the Agiochooks,
God stood upon their crest.


********* This file should be named cs09w10.txt or cs09w10.zip *********

Corrected EDITIONS of our eBooks get a new NUMBER, cs09w11.txt
VERSIONS based on separate sources get new LETTER, cs09w10a.txt

This eBook was produced by David Widger <widger@cecomet.net>

Project Gutenberg eBooks are often created from several printed
editions, all of which are confirmed as Public Domain in the US
unless a copyright notice is included. Thus, we usually do not
keep eBooks in compliance with any particular paper edition.

We are now trying to release all our eBooks one year in advance
of the official release dates, leaving time for better editing.
Please be encouraged to tell us about any error or corrections,
even years after the official publication date.

Please note neither this listing nor its contents are final til
midnight of the last day of the month of any such announcement.
The official release date of all Project Gutenberg eBooks is at
Midnight, Central Time, of the last day of the stated month. A
preliminary version may often be posted for suggestion, comment
and editing by those who wish to do so.

Most people start at our Web sites at:
Free ebooks by Project Gutenberg - Gutenberg or

These Web sites include award-winning information about Project
Gutenberg, including how to donate, how to help produce our new
eBooks, and how to subscribe to our email newsletter (free!).

Those of you who want to download any eBook before announcement
can get to them as follows, and just download by date. This is
also a good way to get them instantly upon announcement, as the
indexes our cataloguers produce obviously take a while after an
announcement goes out in the Project Gutenberg Newsletter.

http://www.ibiblio.org/gutenberg/etext03 or

Or /etext02, 01, 00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90

Just search by the first five letters of the filename you want,
as it appears in our Newsletters.

Information about Project Gutenberg (one page)

We produce about two million dollars for each hour we work. The
time it takes us, a rather conservative estimate, is fifty hours
to get any eBook selected, entered, proofread, edited, copyright
searched and analyzed, the copyright letters written, etc. Our
projected audience is one hundred million readers. If the value
per text is nominally estimated at one dollar then we produce $2
million dollars per hour in 2002 as we release over 100 new text
files per month: 1240 more eBooks in 2001 for a total of 4000+
We are already on our way to trying for 2000 more eBooks in 2002
If they reach just 1-2% of the world's population then the total
will reach over half a trillion eBooks given away by year's end.

The Goal of Project Gutenberg is to Give Away 1 Trillion eBooks!
This is ten thousand titles each to one hundred million readers,
which is only about 4% of the present number of computer users.

Here is the briefest record of our progress (* means estimated):

eBooks Year Month

1 1971 July
10 1991 January
100 1994 January
1000 1997 August
1500 1998 October
2000 1999 December
2500 2000 December
3000 2001 November
4000 2001 October/November
6000 2002 December*
9000 2003 November*
10000 2004 January*

The Project Gutenberg Literary Archive Foundation has been created
to secure a future for Project Gutenberg into the next millennium.

We need your donations more than ever!

As of February, 2002, contributions are being solicited from people
and organizations in: Alabama, Alaska, Arkansas, Connecticut,
Delaware, District of Columbia, Florida, Georgia, Hawaii, Illinois,
Indiana, Iowa, Kansas, Kentucky, Louisiana, Maine, Massachusetts,
Michigan, Mississippi, Missouri, Montana, Nebraska, Nevada, New
Hampshire, New Jersey, New Mexico, New York, North Carolina, Ohio,
Oklahoma, Oregon, Pennsylvania, Rhode Island, South Carolina, South
Dakota, Tennessee, Texas, Utah, Vermont, Virginia, Washington, West
Virginia, Wisconsin, and Wyoming.

We have filed in all 50 states now, but these are the only ones
that have responded.

As the requirements for other states are met, additions to this list
will be made and fund raising will begin in the additional states.
Please feel free to ask to check the status of your state.

In answer to various questions we have received on this:

We are constantly working on finishing the paperwork to legally
request donations in all 50 states. If your state is not listed and
you would like to know if we have added it since the list you have,
just ask.

While we cannot solicit donations from people in states where we are
not yet registered, we know of no prohibition against accepting
donations from donors in these states who approach us with an offer to

International donations are accepted, but we don't know ANYTHING about
how to make them tax-deductible, or even if they CAN be made
deductible, and don't have the staff to handle it even if there are

Donations by check or money order may be sent to:

Project Gutenberg Literary Archive Foundation
PMB 113
1739 University Ave.
Oxford, MS 38655-4109

Contact us if you want to arrange for a wire transfer or payment
method other than by check or money order.

The Project Gutenberg Literary Archive Foundation has been approved by
the US Internal Revenue Service as a 501(c)(3) organization with EIN
[Employee Identification Number] 64-622154. Donations are
tax-deductible to the maximum extent permitted by law. As fund-raising
requirements for other states are met, additions to this list will be
made and fund-raising will begin in the additional states.

We need your donations more than ever!

You can get up to date donation information online at:



If you can't reach Project Gutenberg,
you can always email directly to:

Michael S. Hart <hart@pobox.com>

Prof. Hart will answer or forward your message.

We would prefer to send you information by email.

**The Legal Small Print**

(Three Pages)

Why is this "Small Print!" statement here? You know: lawyers.
They tell us you might sue us if there is something wrong with
your copy of this eBook, even if you got it for free from
someone other than us, and even if what's wrong is not our
fault. So, among other things, this "Small Print!" statement
disclaims most of our liability to you. It also tells you how
you may distribute copies of this eBook if you want to.

By using or reading any part of this PROJECT GUTENBERG-tm
eBook, you indicate that you understand, agree to and accept
this "Small Print!" statement. If you do not, you can receive
a refund of the money (if any) you paid for this eBook by
sending a request within 30 days of receiving it to the person
you got it from. If you received this eBook on a physical
medium (such as a disk), you must return it with your request.

This PROJECT GUTENBERG-tm eBook, like most PROJECT GUTENBERG-tm eBooks,
is a "public domain" work distributed by Professor Michael S. Hart
through the Project Gutenberg Association (the "Project").
Among other things, this means that no one owns a United States copyright
on or for this work, so the Project (and you!) can copy and
distribute it in the United States without permission and
without paying copyright royalties. Special rules, set forth
below, apply if you wish to copy and distribute this eBook
under the "PROJECT GUTENBERG" trademark.

Please do not use the "PROJECT GUTENBERG" trademark to market
any commercial products without permission.

To create these eBooks, the Project expends considerable
efforts to identify, transcribe and proofread public domain
works. Despite these efforts, the Project's eBooks and any
medium they may be on may contain "Defects". Among other
things, Defects may take the form of incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged
disk or other eBook medium, a computer virus, or computer
codes that damage or cannot be read by your equipment.

But for the "Right of Replacement or Refund" described below,
[1] Michael Hart and the Foundation (and any other party you may
receive this eBook from as a PROJECT GUTENBERG-tm eBook) disclaims
all liability to you for damages, costs and expenses, including

If you discover a Defect in this eBook within 90 days of
receiving it, you can receive a refund of the money (if any)
you paid for it by sending an explanatory note within that
time to the person you received it from. If you received it
on a physical medium, you must return it with your note, and
such person may choose to alternatively give you a replacement
copy. If you received it electronically, such person may
choose to alternatively give you a second opportunity to
receive it electronically.


Some states do not allow disclaimers of implied warranties or
the exclusion or limitation of consequential damages, so the
above disclaimers and exclusions may not apply to you, and you
may have other legal rights.

You will indemnify and hold Michael Hart, the Foundation,
and its trustees and agents, and any volunteers associated
with the production and distribution of Project Gutenberg-tm
texts harmless, from all liability, cost and expense, including
legal fees, that arise directly or indirectly from any of the
following that you do or cause: [1] distribution of this eBook,
[2] alteration, modification, or addition to the eBook,
or [3] any Defect.

You may distribute copies of this eBook electronically, or by
disk, book or any other medium if you either delete this
"Small Print!" and all other references to Project Gutenberg,

[1] Only give exact copies of it. Among other things, this
requires that you do not remove, alter or modify the
eBook or this "small print!" statement. You may however,
if you wish, distribute this eBook in machine readable
binary, compressed, mark-up, or proprietary form,
including any form resulting from conversion by word
processing or hypertext software, but only so long as

[*] The eBook, when displayed, is clearly readable, and
does *not* contain characters other than those
intended by the author of the work, although tilde
(~), asterisk (*) and underline (_) characters may
be used to convey punctuation intended by the
author, and additional characters may be used to
indicate hypertext links; OR

[*] The eBook may be readily converted by the reader at
no expense into plain ASCII, EBCDIC or equivalent
form by the program that displays the eBook (as is
the case, for instance, with most word processors);

[*] You provide, or agree to also provide on request at
no additional cost, fee or expense, a copy of the
eBook in its original plain ASCII form (or in EBCDIC
or other equivalent proprietary form).

[2] Honor the eBook refund and replacement provisions of this
"Small Print!" statement.

[3] Pay a trademark license fee to the Foundation of 20% of the
gross profits you derive calculated using the method you
already use to calculate your applicable taxes. If you
don't derive profits, no royalty is due. Royalties are
payable to "Project Gutenberg Literary Archive Foundation"
the 60 days following each date you prepare (or were
legally required to prepare) your annual (or equivalent
periodic) tax return. Please contact us beforehand to
let us know your plans and to work out the details.

Project Gutenberg is dedicated to increasing the number of
public domain and licensed works that can be freely distributed
in machine readable form.

The Project gratefully accepts contributions of money, time,
public domain materials, or royalty free copyright licenses.
Money should be paid to the:
"Project Gutenberg Literary Archive Foundation."

If you are interested in contributing scanning equipment or
software or other items, please contact Michael Hart at:

[Portions of this eBook's header and trailer may be reprinted only
when distributed free of all fees. Copyright (C) 2001, 2002 by
Michael S. Hart. Project Gutenberg is a TradeMark and may not be
used in any sales of Project Gutenberg eBooks or other materials be
they hardware or software or any other related product without
express permission.]



Sr. Member
Sep 1, 2013
Detector(s) used
Garrett ACE 250
Pro Pointer
Long read!!! Lot's of treasure leads from this E-Book Project Gutenberg

Thanks for the post DeepseekerADS!

For those with iOS (iPhone/iPad), when in the project Gutenberg page that offers different ways to download their books, choose PDF then it'll ask what program/app you'd like to download it to, and press iBooks. It'll save the whole book to your phone or tablet and won't take up much space at all.

With Android devices, it gives you several options for that as well....I believe either the Amazon Kindle or Nook options work very well (I used kindle on my Samsung Galaxy tablet and got the whole thing downloaded quickly!).
Thanks again.

All the best-


Gold Member
Mar 3, 2013
SW, VA - Bull Mountain
Detector(s) used
CTX, Excal II, EQ800, Fisher 1260X, Tesoro Royal Sabre, Tejon, Garrett ADSIII, Carrot, Stealth 920iX, Keene A52
Primary Interest:
  • Thread Starter
  • Thread starter
  • #3
Great information there, good advice. I don't get a cell signal here! So, I be thinking in terms of text... Backwards I guess. Farm living is the life for me, up the holler is far from everyone :)

Here's the link:

Last edited:

Top Member Reactions

Users who are viewing this thread