Murder of Starkey—Death of Ten-ie-ya and Extinction of his Band—A few Surviving Murderers—An Attempt at Reformation—A Failure and loss of a Mule—Murders of Robert D. Sevil and Robert Smith—Alarm of the People—A False Alarm.
During the winter of 1852-3, Jesse Starkey and Mr. Johnson, comrades of the Mariposa battalion and expert hunters, were engaged in supplying miners along the Mariposa Creek with venison and bear meat. They were encamped on the head waters of the Chow-chilla and fearing no danger, slept soundly in their encampment. They had met Indians from time to time, who seemed friendly enough, and even the few escaped Yosemites who recognized Starkey, showed no sign of dislike; and hence no proper precautions were taken against their treachery.
A few days only had passed in the occupation of hunting, when a night attack was made upon the hunters. Starkey was instantly killed, but Johnson, though wounded, escaped to Mariposa on one of their mules.
James M. Roan, Deputy Sheriff under Captain Boling, took direction of the wounded man, and with a posse of but 15 miners, went out to the Chow-chilla, where they found the naked and mutilated remains of poor Starkey, which they buried uncoffined at the camp.
After that sad duty was accomplished, the little party of brave men pursued the trail of the savages into the Snowy Mountains, where they were overtaken and given merited chastisement. Three Indians fell dead at the first fire, while others were wounded and died afterwards. 291
No united effort was made to repel the whites, and panic-stricken, the renegade robbers fled into their hidden recesses. Cossom, an Indian implicated, confessed, long afterwards, that their loss in the attack was at least a dozen killed and wounded, and that the robber murderers of Starkey were renegade Yosemite and other Indians who had refused to live at the reservation. It was several months after Mr. Roan’s encounter with those Indians before I learned the full particulars, and when any of the remnants of the band of Yosemites appealed to me for aid, I still gave them relief.
DURING the summer of 1853, Mr. E. G. Barton and myself were engaged in trading and mining on the Merced. We had established a station on the north side of the river, several miles above the mouth of the North Fork. We here had the patronage of the miners on the river and its branches above, as well as in our own vicinity, and from the North Fork. From some of the miners who visited our store from the vicinity of the South Fork, I learned that a short time before, a small party of the Yosemities had come to their diggings and asked for food and protection from their enemies, who, they said, had killed their chief and most of their people, and were pursuing themselves. The affrighted and wounded wretches reported to them that they had been attacked while in their houses by a large party of Monos from the other side of the mountains, and that all of their band had been killed except those who had asked protection.
The miners had allowed the Indians to camp near by, but refused to give them any but a temporary supply of food.
Knowing that I was familiar with the Valley, and acquainted with the band, they asked my advice as to what they ought to do with their neighbors. 292
Feeling some sympathy for the people who had made their homes in the Yosemite, and thinking that I might aid and induce them to work as miners, I sent them word to come down to our store, as there were plenty of fish and acorns near by. A few came, when I told them that if in future they were good Indians, the whites would protect them from their enemies, and buy their gold. They expressed a willingness to work for food and clothing if they could find gold.
I furnished them some tools to prospect, and they came back sanguine of success. A Tu-ol-um-ne Indian named “Joe,” and two or three families of Yosemities came down and camped on Bull Creek and commenced to gather acorns, while “Joe” as head miner, worked with the others in the gulches and on the North Fork. This experiment of working and reforming robbers soon proved a failure, for upon the death of one of them who had been injured, they could not be induced to remain or work any longer, and “Joe,” and his new followers stampeded for the Hetch-Hetchy Valley.
From these Indians, and subsequently from others, I learned the following statements relative to the death of Old Ten-ie-ya. After the murder of the French miners from Coarse Gold Gulch, and his escape from Lieut. Moore, Ten-ie-ya, with the larger part of his band, fled to the east side of the Sierras. He and his people were kindly received by the Monos and secreted until Moore left that locality and returned to Fort Miller.
Ten-ie-ya was recognized, by the Mono tribe, as one of their number, as he was born and lived among them until his ambition made him a leader and founder of the Pai-Ute colony in Ah-wah-ne. His history and warlike exploits formed a part of the traditionary lore of the Monos. They were proud of his successes and boasted of his descent from 293 their tribe, although Ten-ie-ya himself claimed that his father was the chief of an independent people, whose ancestors were of a different race. Ten-ie-ya had, by his cunning and sagacity in managing the deserters from other tribes, who had sought his protection, maintained a reputation as a chief whose leadership was never disputed by his followers, and who was the envy of the leaders of other tribes. After his subjugation by the whites, he was deserted by his followers, and his supremacy was no longer acknowledged by the neighboring tribes, who had feared rather than respected him or the people of his band. Ten-ie-ya and his refugee band were so hospitably received and entertained by the Monos that they seemed in no hurry to return to their valley.
According to custom with these mountaineers, a portion of territory was given to them for their occupancy by consent of the tribe; for individual right to territory is not claimed, nor would it be tolerated. Ten-ie-ya staid with the Monos until late in the summer or early autumn of 1853, when he and his people suddenly left the locality that had been assigned to them, and returned to their haunts in the Yosemite valley, with the intention of remaining there unless again driven out by the whites. Permanent wigwams were constructed by the squaws, near the head of the valley, among the rocks, not readily discernable to visitors. Not long after Ten-ie-ya had re-established himself in his old home, a party of his young men left on a secret foraging expedition for the camp of the Monos, which was then established at or near Mono Lake. According to the statement made to me, there had just been a successful raid and capture of horses by the Monos and Pai-Utes from some of the Southern California ranchos, and Ten-ie-ya’s men concluded, rather than risk a raid on the white men, to steal from the Mono’s, trusting to their cunning to escape detection. 294
Ten-ie-ya’s party succeeded in recapturing a few of the stolen horses, and after a circuitous and baffling route through the pass at the head of the San Joaquin, finally reached the valley with their spoils.
After a few days’ delay, and thinking themselves secure, they killed one or more of the horses, and were in the enjoyment of a grand feast in honor of their return, when the Mono’s pounced down upon them. Their gluttony seemed to have rendered them oblivious of all danger to themselves, and of the ingratitude by which the feast had been supplied. Like sloths, they appear to have been asleep after having surfeited their appetites. They were surprised in their wig-wams by the wronged and vengeful Monos and before they could rally for the fight, the treacherous old chief was struck down by the hand of a powerful young Mono chief. Ten-ie-ya had been the principal object of attack at the commencement of the assault, but he had held the others at bay until discovered by the young chief, who having exhausted his supply of arrows, seized a fragment of rock and hurled it with such force as to crush the skull of “the old grizzly.” As Ten-ie-ya fell, other stones were cast upon him by the attacking party, after the Pai-ute custom, until he was literally stoned to death. All but eight of Ten-ie-ya’s young braves were killed; these escaped down the valley, and through the ca?on below.
The old men and women, who survived the first assault, were permitted to escape from the valley. The young women and children were made captives and taken across the mountains to be held as slaves or drudges to their captors. I frequently entertained the visitors at our store on the Merced with descriptions of the valley. The curiosity of some of the miners was excited, and they proposed to make a visit as soon as it could be made with safety. I expressed the opinion that there would be but little danger 295 from Indians, as the Mono’s and Pai-utes only came for acorns, and that the Yo-sem-i-ties were so nearly destroyed, that at least, while they were mourning the loss of their chief, and their people, no fear need be entertained of them.
Three of these miners, from the North Fork of the Merced, visited the valley soon after this interview. These men were from Michigan. Their glowing descriptions on their return, induced five others from the North Fork to visit it also. On their return trip they missed the trail that would have taken them over the ridge to their own camp and kept on down to the path which led to our establishment. While partaking of our hospitalities, they discussed the incidents of their excursion, and I ............